permitted to eat the Flesh before it was quite dead or they were not to eat any Limb or Member torn off from an Animal alive The Reason given in another place why they must not â—at Blood is because it is the Soul or Life of all Flesh that is it is the chief Instrument of Life and therefore is properly and significantly used in making Atonement for Souls Therefore it was designed wholly for Expiation it was appointed and appropriated to that sacred Use on the Altar And for this reason it ought not to be used in a common way Again God forbad eating of Blood and that even before the Law to teach abstaining from Man's Blood They must eat no Beast's Blood that they might not thereby learn to delight in Human Blood as we see saith an Expositor upon the place Butchers who kill Beasts are generally cruel and bloody to Men and for that reason the Law suffers them not to be on the Jury of Life and Death The Athâ—nians order'd one to be flead alive because he had serv'd a Ram so The Areopagite Judges condemn'd a Boy to death because he put out the eyes of Quails and this is given as the reason because it shew'd that the Boy was of a cruel disposition and would prove very hurtful if he lived So here it was thought that Blood-eating was a sign of and preparative to inhuman Actions and accordingly was not allow'd of Therefore this Precept of not eating the Flesh of Beasts with the Blood running about it was to restrain this Cruelty The old Giants of the World before the Flood generally liv'd on the Blood of Beasts and so learn'd to be cruel and savage to Men and thence as Maimonides and Mr. Selden from him conjecture this Law had its rise God therefore commanded those of Noah's Posterity to reâ—rain wholly from Blood that they might not proceed from cruelty to Beasts to killing of Men. Besides this may seem partly to be a natural Law Blood being a gross Meat and not fit for nourishment A Third Law given to Noah was that in Gen. 9. 5 6. Surely the blood of your lives will I require at the hand of every beast will I require it and at the hand of man at the hand of every mans brother will I require thâ— lifâ— of man Whoso â—â—eddeth mans blood by man shall his blood be shed for in the Image of God made 〈◊〉 maâ— There is indeed a Treble Law comprised in these words 1. They are forbid to shed mans blood Noaâ— and his sons are commanded not to be guilty of Homicidâ— Taking away a mans life was unlawful before as in C ain but here it is solemnly denounced to be such and moreover the Punishment of it is set down If shedding of mans blood were not here forbidden as unlawful it would not be followed with a Pâ—nalty as you see it is Which is the second Sanction here the blood of your lives I will require at the hand of every beast and at the hand of every man Whether man or beast procure the death of a man their blood shall be required for it Death is here made the Penalty of Murder Yea the very Beasts that kill'd a man should themselves be kill'd There was no Law before this for the punishing of Bloodshed And thirdly here is also signified the Autâ—ority of thâ— Magistrate whose particular and peculiar work it is to require the life of man at the hand of every mans brâ—thâ—r Whoso sheddeth mans blood by man shall his blood be shed Here the manner of punishing bloodshed is set down and appointed it must be done by the Magistrate A publick Minister of Justice is here ordered and appointed to punish the guilty Here is the first Institution of that Political Order Here is the first injunction for erecting Courts of Judicature Some of the Socinian party will allow this to be a Commination but not a Precept given to Magistrates But herein they separate what they ought to have united for these words are both a threatning of Punishment and also an Order or Warrant given to the Magistrate to execute that Punishment It is to be done by Man Adam which word sometimes is appropriated to one of Eminency and Power and therefore here not unfitly denotes the Magistrate the Ruler him that hath Authority and Power above others This is the person that is commission'd here not to suffer Bloodshed to go unpunish'd but to return blood for blood which is a practice grounded on the Law of Reason and Equity which in such a case as this requires a just and equal Retribution But this and other places those of the Racâ—vian way distort to serve their own end viz. to patronize their opinions concerning Magistrates who according to them are not to use any Capital Punishment not to 〈◊〉 War c. But any unprejudic'd and considerate person cannot but see that the power of the Sword is here given to the Civil Magistrate Upon this one Charter depends the Execution of Justice against all Crimes upon this is founded the power of executing judgment upon Offenders and of cutting off of Malefactors So that you see in this forecited place are contain'd two of those Precepts which were said to be given to Adam the Titles whereof were of Iudgments and of not Shedding of Blood which both were Laws of Nature imprinted in mens breasts but when after the flood the World began anew God thought fit to revive the remembrance of these Laws and made them Positivâ— and not before that we know of Some think that under this Dispensation was introduced Slavery that men were all free before the Flood and that not long after Servitudâ— began viz. in Canaan the Son of Cham for which they alledg that Text Gen. 9. 25. A servant of servantâ— shall he bâ— Here is the first servant mention'd and because we read of none before they conclude that Bondage which is a great Curse began in this Cursed Person the Offspring of cursed Câ—am But I cannot so easily assert that Servitudâ— had its first rise here for though Canaan be the first servant mention'd yet it doth not follow thence that Thraldom had its beginning in him for silence is no Argument that there was none before But the main thing which I have to say is this that if Bondage commenc'd in Canaan it is to be understood not of himself but of his posterity So that we may truly say it did not begin in this Dispâ—nsatiâ—n but afterwards And this is plain from the place it self and the following verses where 't is said Canaan shall be the servant of Shâ—m and he was so when his posterity the Canaanitâ—s were overcome and subdued by those of the race of Shâ—m viz. the Israâ—lites Then it was that this Curse on Canaan was fulfill'd and not before But as to common Servitude we read of it long before that time Aâ—raâ—am had mâ—n-servants and maid-sâ—rvants who 〈◊〉 boâ—ght with
this and say it was by Divine Injunction But Chrysostom and Theodoret seem to be of another Judgment The Moderns are divided some hold that Flesh was eaten before the Flood and others not till after it Luther Peter Martyr Fr. Iunius and Musculus hold the latter But Calvin Rivet Parâ—us and other Reformed Divines hold the former viz. that eating of Flesh as well as Herbs was free from the very Creation Of this Opinion too are Beveroviciâ—â— the Physician Bochart Voetius Hottinger and our Willeâ— But I conceive that these worthy Men fail in this Point and that the other Opinion is to be prefer'd before this because there is a plain Text of Scripture to back it which the other Opinion is destitute of Every moving thing that liveth shall be meat for you even as thâ— green Herb which was the only Food allow'd you before Gen. 1. 29. have I given you all things Gen. 9. 3. As much as to say you have as free liberty now since the Flood to eat the Flesh of every living Creature as you had before the Flood to feed on every sort of Herbs and Fruits tho you were stinted as to Flesh. This is the clear sense and import of the words and consequently proves that eating Flesh before the Flood was unlâ—wful I do not say they never ate Flesh for it 's pâ—obable they did transgress sometimes and made bold to taste of that sort of Food but this is the thing I assert that â—ating Flesh was forbidden them at that time and that the Prohibition was not taken off till after the Flood and that then first of all it was lawful to kill Animals in order to the eating of their Flesh all which appears from clear words of Scripture If it be objected that the Antediluvians kept Sheep and therefore it is to be infer'd thence that they â—ade use of their Flesh for Food I answer That they kept flocks of Sheep 1. For their Wool and Skins to clothe them 2. For Sacrifices which consumed many of their Sheep and other Cattel And perhaps 3 for Milk to sustain them for as I suggested before they ventured to transgress sometimes and to eat something else besides Herbs and Fruits tho it was against a Command Thus you see the Shepherds Life or keeping of Sheep proveth not that they used the Flesh of Sheep for Food And by what hath been said we know likewise how to answer that common Objection that killing of Beasts was used by the Patriarchs therefore eating Flesh was in use It follows not because they killed them either for their Skins or Fleece or to offer them on the Altar The elder 〈◊〉 thinks that tho at all other times they abstain'd from Flesh yet this was their extraordinary repast at Sacrificing But I do not see any reason to confirm what he suggests for tho afterwards it was usual to eat of the Sacrifices yet it doth not follow thence that this was practis'd before the Flood Others argue also from the difference of clean and unclean Beasts before the Flood It is evident say they that there was eating of Bâ—asts at that time else some could not be said to be clean and others unclean But I have proved before that the distinction of clean and unclean Animals which was before the Flood had respect only to Sacrifices not to Eating Notwithstanding then these Objections I assert that there was no Sarcophagy before the Flood at least it was not common and that if any presumed to eat Flesh it was unlawfully done of them This Notion the Pagan Poets and Philosophers had 〈◊〉 Virgil intimateth that eating of Flesh was an impious thing and not known in the first and purest Ages of the World Ovid describing those Times le ts us know that they sed on no Flesh but lived altogether on the Fruits of the Earth Aâ— vetus illa â—tas cui fecimus aurâ—a nâ—men Foetibus arboreis quas humâ—â— educat herbiâ— Fortunata fuit nec polluit or a cruore Tunc aves tutâ— movérâ— pâ—r â—era pennas Et lepus impavidus mediis erravit in arvis Nec sua credulitas piscâ—m suspender at hâ—mo Cuncta sine inâ—idiis nulláamque timentia fraâ—dem Plenáque paciâ— erant Which may be English'd thus The Antient Age which we the Golden call Was bless'd with Hâ—rbs and Fruits the only Fare That wholesom is Those days were not defil'd With bloody Dainties In those early Times The Fowls in safety flew in th' open Air The Beasts securely ranged in the Plains Fishes were not by their Credulity Unwarily betray'd All Creatures liv'd In a profound security For why They neither used nor fear'd Treachery This the Pythagoreans testify who were great Searchers into the Antient and Primitive Practices of the World Pâ—rphyrius who was one of that Sect asserts that in the Golden Age no Flesh of Beasts was eaten and he is to be pardoned in what he addeth afterwards in the same Book that War and Famine first introduced this usage He was not acquainted with Genesis he knew not that God's Order to Noaâ— after the Flood was that every living Creature should be Meat for him If you enquire into the Reason why God who had restrain'd Men from eating of Flesh before the Flood permitted them to do it aâ—ter it it is likely he did it because the Earth was corrupted by the Deluge and by the saltness of the Seas and so the Plants and Herbs and all Fruits of the Earth were indamaged The natural Virtue of Vegetables was much impaired and thereby they could not yield so wholesom and solid a Nourishment as they once did they were not so sutable to Man's Body as they were before Hereupon God gave them a Licence to eat Flesh he indulged this to them out of the Care and Love he bore to them The Second Positive Law which Noaâ— receiv'd was concerning the not â—ating of Flesh with the Blood Gen. 9. 4. Flesh with thâ— Lifâ— thâ—reof which is the Blood thereof shall ye not â—at Ludâ—vicâ—â— de Dieâ— is of opinion that the eating of Creatures that died of themselves is here forbid but I see no foundation for it St. Chrysâ—â—tom thinks that eating of things strangled is spoken against here But this doth not reach the full meaning of this Prohibition for by this Law it was made unlawful to eat any raw Flesh whilst it was yet warm and had the Blood and Life in it Thus the Iewish Doctors understood it and that very rightly as the famous Mr. Selden hath shew'd This they say was the Seventh Precept given by God to Noah after the Flood We are sure it was one for the Holy Ghost by Moses attesteth it here Tho they had leave to eat Flesh yet it was with this Exception that they should not eat it with the Life or Soul which is the Blood that is they were forbid to eat live Flesh with the Blood in it they were not
Lamb Christ our God delivers us from the Curse of the Enemy and from Eternal Death Indeed this is the grand and principal thing signified by the Paschal Lamb viz. our Redemption by the Blood of Jesus Christ. And the Sprinkling of this Blood is twice expresly mention'd as absolutely necessary for this purpose Heb. 12. 24. 1 Pet. 1. 1. And the hearts of Believers are said to be sprinkled from an evil conscience Heb. 10. 22. that is purged and cleans'd from the defilements of Sin by sprinkling of the Blood of this Lamb. Besides the sprinkling and striking of the Blood on the posts denotes unto us the particular applying of the Blood of Jesus and the virtue of his Passion to our selves by a lively Faith Which that Religious and Pious Critick whom I have before quoted expresses thus The Blood of Christ saith he is sprinkled on the posts of our hearts when with a firm Faith we imbrace the Doctrine of the Cross being assured that the Son of God poured out his Blood for us so that every one of us may say with the Apostle This is a faithful saying and worthy of all acceptation that Christ Iesus came into the world to save sinners of whom I am chief Moreover at the Celebration of the Passover they were to strike the blood of the slain Lamb on the two side posts of the door within and without on purpose that they might see it and take special notice of it as the Angel did before and that they might call that Wonderful Mercy to remembrance This shall be to you for a Memorial and ye shall keep it a Feast to the Lord for ever ver 14. This solemn Feast was instituted on purpose to remind them of their Deliverance and so the Lords Supper which succeeds in its room is a Commemâ—ration of our Deliverance by Christ. Do this in Remembrance of me saith he observe this Holy Feast to help you to call to mind my Death and consequently the Infinite Benefits and Advantages which you receive by it In the next place we come to speak of the Eating of the Paschal Lamb and the several Circumstances that were observable in it and let us see how they agree with that which we are speaking of First I say it was to be Eaten and so was the Lamb of God He himself uses this stile and language he calls unto us saying Take eat this is my Body Mat. 26. 26. And he assures us that except we eat the flesh of the Son of Man and drink his Blood we have no life in uâ— Whose â—ateth my Flesh and drinketh my Blood hath eternal life for my Flesh is meat indeed and my Blood is drink indeed He that eateth my Flesh and drinketh my Blood dwelleâ—h in me and I in him Joh. 6. 53 c. This I think is sufficient to prove the Parallel between Christ and the Paschal Lamb as to eating them Next we are to observe that this Lamb which was to be eaten was to be roasted with fire ver 8. And therein also is prefigured what beâ—el the Lamb of God The Holy Ghost in Scripture is pleased to compare God's Wrath to Fire Deut. 32. 24. Jer. 4. 4. Jer. 15. 14. Jer. 21. 12. Lam. 1. 13. Lam. 2. 4. and in many other places Therefore Roasting in the fire fitly expresseth the Extremity of Christs Sufferings under the Flames of God's Anger He was as it were Scorched and Burnt he underwent the Displeasure of God who is a Consuming Fire Deut. 4. 24. Heb. 12. 29. This is thus expressed in other terms by Isaiah He was woâ—nded for our transgressions he was bruised for our iniquities Isa. 53. 5. He was oppressed and he was afflicted ver 7. It pleased the Lord to bruise him and to put him to grief ver 10. Some Commentators take no notice of this Parallel but certainly it is not to be omitted nay it is of very great moment and the manner of speech very fitly and significantly expresses the Heat the Height of God's wrath kindled against Sinners We see this Torrefaction is adapted to the usual language of Scripture where the Extremity of the Divine Anger against the wicked is set forth by fire with which saith the Learned and Pious Bochart it behoved Christ to be as it were scorched and burnt who had made himself a Surety for Sinners that he might undergo the Punishment which they deserved Nay besides the Mystical signification there is a kind of literal fulfilling of the Expression here used if we may credit an antient and pious Father who acquaints us that the Roasted Lamb at the Passover was spitted in such a manner that it resembled the figure of a Cross and he particularly tells us how If we consider that this Antient Writer of the Church was born and bred in Palestine and was skill'd in the Iewish as well as Pagan Rites and Customs and likewise if we remember that he spoke these words in a Conference with a knowing Iew who could and would have contradicted him if he had deliver'd any thing concerning the Iewish practices which was not true we cannot but look upon this as a very considerable Testimony and we must conclude that he would not have dared to apply this particular passage of the Roasting of the Lamb to our blessed Saviâ—ur he would not have compar'd this Cross to the Spit unless there had been ground for it The next thing observable is that the whole Lamb was to be eaten ver 10. Ye shall let nothing of it remain's which may import how Intire and Compleat the spiritual eating of the Lamb of God should be Whole Christ or none must be receiv'd by Faith Which the forecited Author thus piously descants upon It is not sufficient to eat Christ in part as if we were desirous to enjoy his Glory but not to be partakers of his Sufferings or as if we would have him for our Redeemer not for our Lawgiver and Master as if not attributing enough to the Merits of Christ we would partly place our confident hope of Salvation in our own Works or in the Mediation and Intercession of others And further when it is said that the Lamb must not remain till morning it doth strangely and marvelously agree with what the Evangelists relate that Christ was taken down from the Cross on a sudden contrary to the Custom in such cases and partly because of the Sabbath on the ensuing day that thereby the Parallel between our Saviour and the Iewish Passover might be more manifest It is said further ver 46. and Num. 9. 12. Neither shall ye break a bone thereof That Christ Iesus who suffer'd on the Cross was presignifi'd and foretold by this is plain from what is recorded by St. Iohn who tells us that Divine Providence so order'd it that tho the Souldiers broke the Legs of those that were crucified with Christ yet they brâ—ke not his Legs Joh. 19. 33. A most remarkable completion of the Type
Blood that maketh Atonement for the Soul Lev. 17. 11. Now this Reason ceases under the Gospel since all the Iewish Sacrifices and Effusions of Blood on the Altar are abolished The Blood of Animals was made typical and representative of Christ's Blood but he being come and having shed his Blood what have we to do with the Blood of any Animals what reason have we to have regard to it 3. In the Law which forbids eating of Blood you may observe that Blood it self is not absolutely forbid but living Blood i. e. the Blood of the Beast before it be quite dead therefore eating of the Blood of a Beast when he is deprived of Life is not unlawful according to that Law When the Blood is boiled or roasted and any ways so alter'd that the Life is gone from it it may be eaten notwithstanding that Law 4. Let the Law be understood of what Blood you please our Great and Infallible Law giver hath decided the Controversie by taking away all distinction of Meats There is nothing from without a Man that entring into him can defile him saith our Saviour Mark 7. 15. Here the Ceremonial Rite of abstaining from the eating of Blood is abolish'd by Christ for if no food that enters into a Man defiles him then Blood cannot and Consequently 't is lawful to eat it But for certain Reasons the Apostles at the Council at Ierusalem order'd this old Rite to be continued for a time viz. till the greatest part of the Iews were converted and then it was to be laid down And that it ought to be so is not only the Determination of Christ but of his Apostles I know and am perswaded by the Lord Iesus that there is nothing unclean of it self Rom. 14. 14. And the same Apostle declares it lawful to feed even on thing offer'd to Idols if no weak Brother be offened by it 1 Cor. 10. 25. Whatsoever is sold in the Shambles that eat asking no question for Conscience sake and ver 17. The Kingdom of God is not meat and drink i. e. it doth not consist in using this or that particular sort of Food for under the Gospel all are alike Therefore he saith in Col. 2. 16. Let no Man judg you in meat or in drink And again Every Creature of God is good and nothing to be refused if it be receiv'd with Thanksgiving 1 Tim. 4. 4. Thus tho it was not absolutely necessary that we should havâ— a particular revoking of the Law for it is enough that the Reason of it ceaseth yet we find that it is more than once revoked and repeal'd in a very formal and express manner and that after the Decree of the Synod at Ierusalem So that now there is no intrinsick Evil and Turpitude no Unlawfulness and Sin in eating of Blood But this was not practised in the Apostles times nor universally obtained a long 〈◊〉 after but they very carefully refrained from eating of Blood for the Reason before mentioned viz. out of compliance and condescension to the Iews who were turn'd Christians And for this Reason the Christians in the Second and Third Century generally observed the Canons of this Apostolical Synod and they were confirmed by several Councils Particularly that the Christians of those days abstain'd from Blood and things strangled is attested by Iustin Martyr Origen Tertullian Minutius Felix and Eusebius Tho it appears likewise that this was not a universal Observance but some did eat Blood whilst others abstained The Greek and Ethiopick Churches to this day abstain from things strangled and from Blood by virtue of the Decree of that first Council in Acts 15. And among the modern Writers some of no mean Learning have espoused this Opinion and Practice and the Learned Grotius seems to favour them These Persons were drawn into this Sentiment by having an eye to the Practice of the old primitive Christians and by not considering the true Reason why that Canon of abstaining from Blood prevail'd in some parts of the Church viz. because the Christian Church was not wholly gather'd in those Parts and several Iews who abhorr'd Blood and things strangled might have been kept from imbracing Christianity if there had not been a compliance in this matter This was the occasion of this Canon of the Apostles saith St. Augustin and this he saith was the Judgment of the Christians in his days He adds that there were but a few in his time that abstain'd from eating Blood and they were laugh'd at by the rest as too nice and scrupulous Nor did those Men attend to the foregoing Reasons and Proofs of the Abrogation of this Decree which if they had done they would have found it to be a temporary Injunction and that it was obligatory so long as any Gentiles were mixed among the Churches but that afterwards it was to be quite cast off for the observing of this and other parts of the Decree were kept up only by reason of the Churches Weakness To conclude this Subject let us sum up the difference of Dispensations as to this particular of abstaining from some Food At first there was a Restraint as to this nothing but the Fruits of the Earth were permitted to be eaten at least generally and usually But after the Flood their Commons were enlarged for Flesh was allowed yet with this Restriction not to eat Flesh with the Blood or Life in it Then afterwards among the Iews a Law restrain'd them from some sort of Food some Animals only were permitted the rest being pronounced unclean But when Christ came this Restraint was removed yet so as the Liberty did not totally prevail for by an Aposâ—olical Council they were bid to abstain from Things strangled and from Blood And afterwards in some Christian Churches this Abstinence was yet observed But at last the Christian and Evangelical Liberty took all Restraint away the Iewish Rites and Usages having had time enough to wear off From other Instances in the Christian Church in those first Times it might be proved that whilst they were not all grown up to the like knowledg and perswasionâ— both Iudaism and Christianity were often twisted together Even in the second Century the Christians in the East following the Example of St. Iohn and St. Philip observed Easter on the very time the Iews did their Passover but those in the West imitating the Practice of St. Peter and St. Paul kept Easter on the Lord's Day the Day on which Christ arose Victor the Bishop of Rome endeavoured to bring the Churches of Asia to his Opinion designing to excommunicate all those who disagreed with the Roman Churches but he was disswaded at last from prosecuting that Design and the celebrating of Easter remained free till the Nicene Council where the Western Churches got the better and they that refused to keep that Feast on Sunday were branded with the Name of Quartodecimani I might further prove this mixture of Iewish and
Sacred Trinity about the making of Man His Excellency What God's Image in Man is not What it is largely discours'd of The various Opinions concerning Paradise It is proved by sundry Arguments that it was in Babylon An account of its Four Rivers An Objection fully answered whereby the Author's Opinion concerning those Rivers is explain'd and establish'd The Employment of our First Parents in Paradise Besides the Law of Nature there were these positive Laws in the State of Primitive Integrity 1. That of Matrimony 2. That concerning Propagation 3. Observing the Sabbath or Seventh Day It is proved that Adam and Eve kept this Day 4. Abstaining from the Fruit of a certain Tree in the Garden of Eden An Account of the Tree of Lifâ— and the Tree of Knowledg of Good and Evil. The prohibiting of this latter shew'd in several Particulars to be Reasonable and Equitable 5. The Covenant of Works Not only the first Man and Woman but all their Race were under this First Dispensation Page 1 CHAP. II. The Nature of the Second General Dispensation The several particular Ingredients of the First Sin Its Aggravation from the Matter of it What kind of Creature the Serpent was whom the Devil made use of in seducing our first Parents It was not a firy flying Serpent but an ordinary one Wherein the Subtilty of this Animal consisted That Adam and Eve fell not on the same day in which they were made is proved from Scripture and Reason The dreadful Effects of the Fall which related to themselves Others which belong'd not only to them but to their whole Race Death was the Penal Consequence of the First Defection The Inward and Spiritual Evils that attended it are enumerated How Man became like the Beasts Eternal Death the Fruit of his Apostacy The Penalty insticted on the Serpent Not only our First Parents but all Mankind were under this Second Dispensation p. 49 CHAP. III. The Nature of the Third General Dispensation The first part of which is the Adamick State The early Promise concerning the Messias Gen. 3. 15. explain'd He was expected betimes The New Testament witnesses that he was to bruise the Serpent's Head Several positive Laws were under this Occonomy That of Oblations and Sacrifices is especially consider'd Eucharistical Sacrifices were part of the Law of Nature Expiatory and Bloody onec were not so Thence these latter were disapproved of by the wisest Heathens They are founded upon Divine Institution The Practice of Sacrificing among the Pagans was derived to them by Tradition from the Jews or the foregoing Patriarchs Whether sacrifices were prescribed before or after the Fall of our First Parents Concerning the Primitive Priesthood The Distinction of clean and unclean Animals was in respect of Sacrificing not Eating Gen. 4. 26. explain'd and a settled Church founded upon it Marrying with Infidels seems to be prohibited under this Dispensation The Rise of Polygamy The seven Precepts said to be given to the Sons of Adam and Noah The Improbability of this Jewish Tradition evinced from several Considerations The Mistakes of Volkelius and Episcopius concerning the Antediluvian Oeconomy p. 83 CHAP. IV. The Noachical Oeconomy The first Positive Law under it was about eating of Flesh. It is proved that this prevail'd nâ—â— till after the Flood Objections against it answer'd The Testimony of Pagans to confirm it The Reason of the Prohibition The second Positive Law was concerning not eating Flesh with the Blood The Reason of it The third Positive Law was concerning not shedding of Man's Blood With the Penalty of it And the Sanction of Magistracy Serâ—itude not introduced under this Dispensation The Longevity of the Patriarchs was common to all in those Times The Months and Years were of the same length then that they are now They were Solar not Lunar Years The Causes of the long Lives of those that lived before the Flood The Abrahamick Oeconomy With its several Steps and Advances The Nature of the Covenant made with Abraham Now the Faithful were separated and distinguish'd from the rest of the World Why they are called Hebrews The Nature and Design of Circumcision Vnder this Dispensation Altars were erected Tithes paid c. Of Polygamy and Concubines and other Vsages p. 112 CHAP. V. The Mosaick or Jewish Dispensation seems to be Preposterous The Law of Grace was veiled for a Season The Triple Law which this Oeconomy was famous for briefly display'd Four Reasons assigned why the World was so long without a Written Law The Ceremonial Law is part of this Dispensation The several things which are comprehended in it Oblations viz. of Inanimate things Sacrifices which were of Living Creatures An enumeration of those Sacrifices which were Set and Determined Others were Occasional viz. 1. Sin-Offerings 2. Trespass-Offerings 3. Peace-Offerings Some Remarks about Sacrifices The several Ends and Designs of this way of Worship How the Mosaick Sacrifices are said to Expiate It is largely proved that the guilt of all kinds of Sins whatsoever was Atoned by them The Objections to the contrary are answered The Principal End of the Judâ—ick Sacrifices was to typifie and represent the Sacrifiâ—e of Christ on the Cross. p. 145 CHAP. VI. The High-Priest's Office His peculiar Attire The Imployment and Apparel of the Pâ—iests The Levites particular Charge Whether they might sacrifice or no. Their Office in the Reigns of King David and King Solomon differ'd in some things from what it was before The ordinary and fixed Place of Worship and particularly of Sacrificing was the Tabernacle A particular Account of the three Divisions or Partitions of it viz. the Outward Court the Holy Place and the Holy of Holies with all things contain'd in them The Mystical and Spiritual meaning of the several Particulars The Travels and Removes of the Tabernacle and Ark. A distinct Account of the Parts of the Temple shewing wherein it differ'd from the Tabernacle Of the Fabrick it self and its Dimensions Houses and Chambers belonging to it The Sacraments appointed by the Ceremonial Law p. 173 CHAP. VII The Jewish Feasts Sabbaths New Moon Passover The Parallel between the Paschal Lamb and our Saâ—iour shew'd in several Particulars This Mystical Way approved of Christ celebrated not the Passover the same Evening that the Jews did but in the Evening before This represented in a Scheme The Feast of Pentecost The Feast of Tabernacles The Feast of Trumpets Of Expiation Other lesser Feasts not commanded in the Law but appointed by the Jewish Church Fasts kept tho not injoin'd by the Law The difference of Clean and Unclean Animals Why the latter were forbidden to be eaten The chief Reason of the prohibition was to prevent Idolatry Two Objections answer'd Vows proper to the Mosaick Dispensation They were either Personal or Real The Cherem p. 205 CHAP. VIII The Reasons of the Ceremonial Rites among the Jews They were to Try that People They were to Restrain them They were injoin'd in opposition to the Idolatrous Customs of the Heathens Several
and add what he thought was left out saith not one word concerning these Fourthly These Precepts are all of them the Laws of Nature or most easily reducible to them They are Prohibitions against Injustice Blasphemy Idolatry Uncleanness Bloodshed Rapine All which are general Dictates of Nature and Reason and written in man's Mind originally Therefore it may be remembâ—red that these Precepts obtain'd not only among the Hebrews but among all Nations whatsoever It is not likely then that God did orally deliver these to the Patriarchs before the Flood for in that early time of the World it was not requisite Tho afterwards some of thesâ— Precepts were given to Noah viz. after the corruption and gross degeneracy of the People of the Old World and when a New World of Men was to be set up And tho these and the like Precepts were made up afterward into Ten Commandments and given to the Iews i. e. when the World was more corrupted and the Dictates of Reason and Morality were almost lost and when it was as necessary to rouse mens Minds and to keep Religion from decaying and when God was erecting a New Oâ—conomy and chusing a peculiar People to himself tho in these Circumstances the giving of such Precepts was necessary yet now in the Patriarchs days there was no need of delivering them they having them fresh on their minds There is no ground then for us to credit the Hebrew Doctors when they tell us that those six Precepts were deliver'd solemnly to the Sons of Adam It is only a Tradition of the Iews and of what truth and reality their Traditions generally are is known to those who are sober and unprejudiced Persons they are usually mere Fancies and Conceits Dreams and Dotages Lies and Forgeries Thus you see how it went with the World from Adam to the Flood which is reckon'd to be about sixteen hundred Years You see how the State of Religion stood what Communications the World had from God And here by the way I cannot but take notice of the groundless assertion of that Socinian Writer who declares That before the Flood there was no General Precept given to Men by God they had only some Injunctions which appertain'd to certain particular Persons and particular Affairs Nor had they any general Promise made to them he saith Episcopius is more large telling us That they lived almost 2000 Years without any Law without any Promises without any Precepts from God And he further adds That the Religion from Adam to Abraham was merely Natural and had nothing but Right Reason for its Rule and Measure All which are mistaken Notions for from what hath been deliver'd concerning this Oeconomy before the Flood it is evident that there was a Divine Prâ—cept which was general concerning Sacrifices and there was a Promise and that a general one concerning the Blessed Seed and there were other Laws and Prescriptions besides those that were founded on mere Reason for it appears that this Antediluvian Dispensation was mixt partly guided by the Light and Law of Nature partly by Revelation Religion consisted both of Natural Principles and Positive Commands These were all along interwoven with one another Thus the Old World was govern'd In which Period there were these ten Patriarchs who were all long-liv'd but one Adam was the first who when Abel was dead begat Seth whose Son was Enosh who begat Cainan and he Mahalalel and this Iared whose Son was Enoch who was translated Then Methusalaâ— the longest liver of them all Adam and he took up all the time between the Creation and the Flood then Lamech not he of that Name who was of Cain's Race and Noah was the last of the ten Antediluvian Fathers CHAP. IV. The Noachical Oeconomy The first Positive Law under it was about eating of Flesh. It is proved that this prevail'd not till after the Flood Objections against it answer'd The Testimony of Pagans to confirm it The Reason of the Prohibition The second Positive Law was concerning not eating Flesh with the Blood The Reason of it The third Positive Law was concerning not shedding of Man's Blood With the Penalty of it And the Sanction of Magistracy Servitude not introduced under this Dispensation The Longevity of the Patriarchs was common to all in those Times The Months and Years were of the same length then that they are now They were Solar not Lunar Years The Causes of the long Lives of those that lived before the Flood The Abrahamick Oeconomy With its several Steps and Advances The Nature of the Covenant made with Abraham Now the Faithful were separated and distinguish'd from the rest of the World Why they are called Hebrews The Nature and Design of Circumcision Vnder this Dispensation Altars were erected Tithes paid c. Of Polygamy and Concubines and other Vsages THE Second Patriarchal Dispensation or the Noachical Oâ—conomy began in Noah's days and lasted till Abraham Immediately after the Flood the Covenant which was made with our first Parents was renewed to Noah the Law of Grace which had been given to them was now confirmed to this eminent Person and to the â—est of Mankind in him and the â—ow in the Cloud was made a Sign of the Covenant Gen. 9. 9. It is to be believ'd that a farther discovery of the Mâ—ssias was made to Noah tho the Sacred History saith nothing of it But this is expresly recorded that this renewing and confirming of the Dispensation of Grace were accompanied with some positive Institutions and Laws which were an addition to those that were before given to Adam These are the things which make the difference between this and the former Oâ—conomy The first Positive Law was concerning â—ating of Flesh. Evâ—ry moving thing that liveth shall bâ— Meat for you Gen. 9. 3. The discrimination of Meats is taken away and Flesh is granted to be eaten and indeed there was a necessity of it at that time because the Fruits of the Earth were destroy'd by the Flood Before the Delugâ— there was not a liberty given to eat Flesh for they were limited by that Injunction in Gen. 1. 29. which appoints Herbs and Fruits to be their Meat God said Bâ—hâ—ld I have given you every Hâ—rb bearing Sâ—â—d which is upon the Face of all the Earth and every Tree in thâ— which is the Fruit of a Tree yielding Seed to you iâ— shall bâ— for Meat Here is the Lex Cibaria Man is confined as to his Diet Herbs and Fruits are appointed his Food and no other But now this Restraint is taken off by the same hand that laid it on and God permitâ— Noah and his Posterity to eat Flesh as well as Herbs But yet it is a Controversy among Writers whether eating of Flesh was granted just after the Flood and was altogether prohibited before The Hebrews generally say that the People before the Deluge fed only upon what the Earth produced and abstain'd from all living Creatures Most of the Christian Fathers hold
three Patriarchs who could give an Account of all that time wherein they lived which was above 2000 years were able to keep their Families and all other People that were near them in the knowledg of the true Religion and where they err'd and offended to correct them Thus Religion and Divine Worship might be faithfully transmitted from the beginning of the World to above twenty Centuries by three persons only The Church was then sufficiently taught by Tradition from Father to Son vivâ— vâ—câ— because of the Longevity of the Patriarchs some of whom lived 700 years others 800 or 900. For this reason the Church was without Scripturâ— almost five and twenty hundred years But afterwards when the years of mans Life were shortned God used another Method he taught men by a Written Law 2. The Degeneracy of the World was another Reason why the Law was committed to Writing The World at first had many Pious as well as Antient Patriarchs who were as Philo notes Living and Rational Laws and so stood in need of no Written ones for these are but Commentaries on those Old Fathers Lives But the Vices of men grew proportionable to their Numbers and when Mankind was spread wide up and down the Earth Immorality and Sin were dispersed likewise and the World became notoriously wicked The Deluge did not wash away the Contagion but in a considerable time after men were as bad as ever and the very Dictates of their Reasonable nature were discarded by them When they had thus obliterated the Law written on their minds God thence ingraved it on Tables of Stone If men had not been wonderfully corrupted there had been no need of this So faith the Apostle speaking of this Law It was not made for the Righteous but for the lawless and disobedient for the ungodly and for sinners I Tim. 1. 9. The same he had intimated before in Gal. 3. 19. The Law was added because of transgression it was given to be a Check to their notorious Sins and that they might not offend uncontroul'd And this may be the meaning of the Apostle's words in Rom. 5. 20. The Law entred that the Offence might abound i. e. that men might see how their Sins abounded God gave his Law in Writing to shew them their Guilt to convince them of their gross Miscarriages and to reduce them to the way of Virtue and Obedience that when God himself had writ down their Duty with his own hand they might be inexcusable 3. The Law was committed to Writing that it might not be forgot One reputed to be a Judicious Writer is of opinion that the Patriarchs were happier without the Written Law than with it it was a mark of God's love and favour that they had no books and writings I suppose he means because they did not need them But afterwards there was occasion for them for the Impressions of the Law of Nature were almost defaced and obliterated the Instructions and Traditions of their Fathers were neglected and the knowledg of God and their Duty could not be kept pure by Oral Tradition when not only their Lives were short but corrupted and miserably depraved Therefore an exact Written Law was wanting to set before their eyes and to remind them of what they were to do to put them constantly in remembrance of what God required of them Hereupon the Moral Precepts were written by God himself and delivered to Mâ—sâ—s that the might communicate them to the People and they to the rest of the World This was out of kindness to them it was design'd to be a Remedy against their forgetfulness and negligence Lastly which comprehends all the Law was written that it might not be corrupted Tradition was unsafe when the numbers of men were increased and the World was dispersed and arrived to a great height of Impiety Therefore God thought it necessary to preserve and perpetuate the Law by Ingraving it on Tables of Stone which are Solid and Duâ—able and by lodging it in the Aâ—k as in a safe Treasury by ordering it to be Transcribed and to be Read to all the People and that they themselves should read it continually This was the best way to prevent all Error and Imposture all Fraud and Corruption about the Law This made it a thing impossible to deprave and pervert the Letter and plain Sense of it For these Reasons that Word which for near 25 Centuries of Years was delivered and promulged by Tradition was committed to Writing in Moses's time and not before For these Reasons the Common Law of Nature was turn'd into this Statutâ— Law of the Commandments I will not here speak particularly of the Ten Commandments because in the Body of the Work which I intend I am obliged to insist upon every one of them distinctly and largely and also because it is the Writing of the Moral Law of which I have given you an Account not the Law it self that is part of this Mosaick Dispensation as it is different from those which went before The Ten Commandâ—ents were given now not that they were of no force before this time but now they were Written on Tables and more Solemnly Promulg'd This was it which we were to take notice of as New and proper to this Iudaical Period If any man thinketh that these Ten Commandments because they were deliver'â— to the Iews were drawn up for that Body of People only and are not of universal Concernment I could silence that surmise by shewing that these Commandments were in force before the Law given by Moses to the Iews and that every one of them was a Law before the Mosaick Oeconomy and that those who lived in all the former Dispensations observed these Commandments Nay they are all of them excepting only the Determination of the Sabbath day the very Law of Nature written on the heart of man at his Creation They are Dictates of Natural Reason and therefore they ought to be done though they were not commanded For this Reason likewise it is not proper to insist upon them in this place for they are no special part of this Oeconomy But the Ceremâ—nial and Iudicial Laws are the grand things which make this a distinct and peculiar Administration Of those therefore I will hasten to speak The Ceremonial or Ecclesiastical Law is no other than the Precepts given by God to the Iews concerning External Rites belonging to Religion and the Worship of God Of these Ceremonial Usages several were in use before Moses's time viz. Priests Altars Sacrifices Oblations Tithes Distinction of Clean and Unclean Animals Not Eating Blood Circumcision But now all the former Rites and Ceremonies are digested into One Body and are become more Fixed and Certain The Ceremonial Service of the Iâ—ws was now precisely determin'd and there was no varying from it Agaiâ— whereas in some Agâ—s one Ceremony was used in another another Now they are all together and are observed at the same Time and by the same Persons
assured from the Inspired Writings of the New Testament that it was so for the Tabernacle is said to have been a Figure for the time then present Heb. 9. 9. i. e. all the time of that way of Service and Worship some great Mystery was represented by it And the Mosaick Priests are said to serve unto the example and shadow of heavenly things Heb. 8. 5. Let us briefly see what these Celestial and Spiritual things were or at least let us guess and modestly conceive what they were First in the Court of the Tabernacle the Altar of Burnt-Offering fitly signified the great Expiatory Sacrifice of Christ on the Cross Heb. 13. 10. And the Laver was a very congruous Symbol of Spiritual Washing and Purifying Eph. 5. 26. Tit. 3. 5. Then in the Sanctuary the Altar of Incense and the Golden Censer plainly denoted the Intercession of the Messias thereby was signified that he should pray for us and offer our Prayers and make them acceptable to God through his Merits for the Incense figures the continual sweet Savour and Acceptableness of the Offering The Table of Shew bread did not only represent God's Providing a Table and Maintenance for the Israelites whilst they were in the Wilderness but it teacheth us that God's Church hath his constant Eye and Care and that he Provideth for it daily he gives them their Daily Bread or it signified Christ who calls himself the Bread of Life with which the Faithful are nourish'd to eternal life Or as things of this nature frequently have divers significations the Brazen Laver before and the Shew-Bread here represented the Two Sacraments Baptism and the Lord's Supper The Candlestick and Lamps very appositely signify Christ and his Apostles He is the True Light and in a secondary sense his Ministers may be call'd so too The Sacred Oyl belonging to them may set forth the Anointing of the Spirit the Vnction from the Holy One whereby the faithful are enlightened and know all things 1 Joh. 2. 20. Or the Golden Candlestick with Seven Branches may denote the manifold Gifts and Graces of the Holy Ghost with that Abundant Light which is the Blessing of the Gospel Rev. 1. 4. 4. 5. Lastly The inmost part of the Tabernacle into which the High Priest enter'd and none else is yet a more lively Representation of the Great Mysteries of the Gospel The Atonement which the High Priest made by Blood and his offering it in this most Holy Place and that but once a Year are all expresly applied to Christ our Great High Priest by the Apostle Heb. 9. 7. 12. 24. 9. 22 24. But more particularly it is worth our observing on this occasion that tho the High Priest enter'd this place but once a Year and that on a set day in the Year yet he enter'd thrice in that one day For first he went in with the Censer of Coals and the Cup of Incense and put the Incense upon the Fire before the Lord Levit. 16. 13. Then he came out and took the Blood of the Bullock slain at the Altar of Burnt-offering and went with it into the Holy of Holies and sprinkled it upon the Mercy-Seat Levit. 16. 14. Then he came â—orth and carried the Blood of a Goat which was also slain at the foresaid Altar and sprinkled it upon or towards the Mercy-Seat ver 15. This was the third time of going into the Holy of Holies And who sees not that the High Priest's offering of Incense appositely represents the solemn Prayers which our High Priest Jesus offer'd before he became a Sacrifice which is particularly mention'd Iohn 17. 1 2 c And is it not as plain that the sprinkling of the Blood of the slain Bullock and Goat signified the Blood of Christ crucified apply'd to Believers to atone for their Sins For those words of the Apostle Heb. 13. 10 11 12 c. refer to the Blood of the Beasts brought into the Holy Place to make Atonement Levit. 16. 27. In this place was the Ark the special Symbol of God's Presence for that carnal People could not believe God was present with them unless they had some apparent and visible Token of it Wherefore God was pleas'd so far to indulge their weakness as to give them this corporeal and sensible Sign of his Presence with them tho he thought good to remove it sometimes from their sight to wean them by degrees from that grosser Dispensation But it is certain that the Ark was a Symbol of mighty import and represented not only the Divine Presence but was a Type of Christ Iesus the incarnate and visible God in whom the Fulness of the Godhead dwelt bodily The Oracle from whence God gave answer was the Figure of the Incarnate Word who reveal'd the Will of God to us By the Pot of Manna was signified the hidden Manna vouchsafed to all Believers Aarons Rod that blossomed figured that efficacious Blessing which is given to the Labours of Christ's Ministers The Testimony in the Ark the Witness or Evidence of God's Presence there represents to us the Word of God the Holy Scriptures The Mercy-Seat or the Covering of the Ark was a more particular and signal Representation of Christ by whom alone the Divine Mercy is conferr'd on Mankind by whose Merits the Church is cover'd and deâ—ended from God's Wrath. Whom God hath set forâ—h to be a Propitiation Rom. 3. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very word which the same Apostle uses for the Mercy-Seat Heb. 9. 5. As the Law in the Ark was cover'd and hid by this so the Messias covers hides shields us from the condemnation which is by the Law and consequently from the Divine Displeasure Or which is the same thing Sin is covered as the Psalmist speaks Psal. 32. 1. by Christ our Propitiatory And 't is observable that the Apostle saith God hath set him forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which refers to the Prefigurations of the Law he was before set forth as the word signifies he was of old propounded in the Legal Types and more signally in this of the Propitiatory The Cherubims hovering over the Ark denote the Angels protecting the Church and withal it speaks their future prying into the Mysteries of the Gospel which they desire to look into as St. Peter saith 1 Epist. Chap. 1. v. 12. which very words reâ—er to the Cherubims stooping and looking down with bowed Heads toward the Mercy-Seat And this by the way lets us know that those Cherubims over the Ark were Angels The Veil in the Tabernacle and so that of the Templâ— afterwards sets forth the Humane Nature of Christ if we will give credit to the Apostle Heb. 10. 10. The Vâ—il that is to say his Flesh. This was rent at Christ's Passion to signify that he by his Death open'd the way into the Kingdom of Heaven for we learn from St. Paul in his Epistle to the Hebrews that Heaven was meant by the Holy of Holies Heb. 9. 24. Whence
this Sabbath was call'd Sabbath Bereshith because they began then to read Bereshith i. e. the beginning of Genesis They celebrated the foresaid day in thanking of God for his great Mercy in vouchsaâ—ing them the reading of the Law 2. The Eeast of the Dedication of the Temple instituted by Solomon 1 Kings 8. 1. and afterwards observ'd as some think by the Jews 3. The Feast of Dedication or Encoenia celebrated on the 25 th day of November which Month is call'd Kiâ—leu by the Hebrews It was instituted in memory of that great Hero Iudas Macchabaeuâ— who after the death of his Father Mattathias conquer'd the Greeks and Syrians who had taken Ierusalem and tyranniz'd over the Iews He recover'd that City and dedicated the Temple anew which the impious Antiochâ—â—â— had prophan'd He commanded this Festival to be solemnly kept yearly eight days together beginning on the 25 th day of the foresaid Month 1 Mac. 4. 59. 4. Pâ—rim or the Feast of Lâ—ts Esther 9. 21 c. in remembrance of the Deliverance in Esther's time It was kept on the 14 th and 15 th days of the Month Adâ—r the 12 th Month or February It was called Purim which is a Persian word and signifieth Lots in memory of Haman's throwing Lots that all the Iews in Aâ—asuerus's Dominions should be killed for this was an old Custom to cast Lots to find â—it and seasonable times for effecting of any great Business They writ the Days and the Months and put them into a Pitcher and so what they took out according to the Marks they had set down was lucky or unlucky This Feast then of Purim was celebrated in remembrance of the Massacre appointed by Lot against the Jews There were also Fasts among the Jews which tho they were not commanded by the Law of Mosâ—s yet the Jewish Church enjoin'd them to be kept of these you read in Zech. 8. 19. viz. the Fast of the â—ourth Month Tamuz or Iune in remembrance of the time when Ierusalem was invaded and the Tables of the Law broken and the Book of the Law burnt Ier. 52. 6 7. and the Fast of the fifth Month or Iuly for the destruction of the Temple Zech. 7. 3. and the Fast of the seventh Month Tisrâ— or September for the kiâ—ling of Gedaliah 2 Kings 25. 28 and the Fast of the Tenth in which Month Thebat or December the City began to be besieged Ier. 52. 4. Thus much of the Râ—ligious Feastâ— and Sacred Sâ—asons wherein the Jewish People used to lay aside Secular Business and to be imployed wholly in Religious Worship Sixthly There were in the Law of Moses some particular Obsâ—rvancâ—s whiâ—h râ—spected the Conversâ—â—ion of the Wâ—rshippers They were tied up as to their Commerce with others they were not at liberty to associate with every one they were confined as to their Garments and as to their Diet. There was no such thing as Vncleanness by touching the Dead among the old Patriarchs for we read that Ioseph kissed dead Iacob This was puâ—ely Mosaick and so was that of not coming near any Leprous Person or touching those who had issues of Blood and the like But the main thing remarkable was the difference of Meats and Drinks therefore I will speak particularly of that in this place and I may have occasion to glance on some of the rest afterwards Some have thought as hath been suggested before that this usage prevailed before the Mosaick Law i. e. that some Creatures were clean and others unclean in regard of their being permitted or forbidden to be eaten But I have already shew'd in what sense they were said to be clean oâ— unclean viz. in respect of Sacrificing and not of eating But under the Mosaick Law there is and never was before set down the Number of those Creatures which must not be eaten and we are particularly told what the Cleanness or Uncleanness of them is The clean Animals were only those that chew the Cud and divide the Hoof. This was the Sign and Mark of them and it must be observed that by dividing the Hoof is meant dividing it into two parts only not into more for some divide the Hoof into more parts and are not clean as a Dog a Lion a Wolf And Camels have the Hoof divided but not quite through it is paâ—ted above but not below therefore it is said of the Camel Levit. 11. 4. that he divâ—deth not the Hoof viz. from the top to the bottom but only in part as Naâ—ural Historians have observed And as parting the Hoof and chewing the Cud are two signs of a clean Beast so Fins and Scales make a Fish legally clean And as for Fowl you have a particular enumeration of those that are clean or unclean Bees also were unclean and forbidden Food to the Jews but their Honey was not I might observe further that Fat is forbidden to be eaten i. e. the Fat which covers the inward Parts as the Heart Liver Kidneys c. Levit 3. 16. This the Jews might not eat no not at home when they kill'd a Beast But it is to be understood of such Beasts as were used to be sacrificed to God as Sheep Oxen Goats Levit. 7. 23 25. The Fat of these Creatures was to be burnt but by no means eaten And as for the Blood of these and all other Animals it was to be poured on the Ground and by no means to be eaten or drank I could add that the Jews stretched this Abstinence from Meats beyond what was injoined for they would not eat the hinder Legs oâ— Animals because the Angel strained Iacob's Thigh whereupon the Sinews shrank But in Italy the Jews cut out these Nerves by Art and eat the Legs If it be asked What was the Reason that such and such Creatures were forbidden to be Food Why did not God suffer the Jews to feed on all Animals indifferently The Answer may be that of St. Augusâ—in in the like case Quia voluit because it seemed good to God to do so it was his Will and Pleasure and no Reason is to be given Thus Câ—naeus and Spanhemius resolve it wholly into God's Authority and Sovereignty But others offer Reason of God's acting thus 1. Some think that it was God's Pleasure to insâ—il Lessons of Morality by that Prohibition according to the Qualiâ—ies observ'd in those Creatures They conceive that so many Sins and Vices are represented by unclean Animals and so many Virtues and Graces by the clean ones In a mystical wâ—y God taught the Jews and Brutes were Symbolical and Hieroglyphical When God bid thâ—m not eat the Flesh of the Hare the Swinâ— and the Hawk he warned them against the Timorousness of the one the Filthiness of the other and the Ravenousness of the third Thus the antient Jewish Commentators and some of the Fathers of the Christian Church give moral Reasons why such and such Creatures were forbid to be eaten by the Jews And more particularly as to unclean Birds they
two Parallels of the Jewish and Gentâ—le Rites His opinion shew'd to be unreasonable absurd and contradictious He makes the Eucharist an Imitation of a Pagan Barbarous Vsage Other Writers mention'd who have fallen into the like Notions The Ceremonial Law was prescribed the Jews because it was suitable to that Age and Disposition of the Church Particularly it agreed with them as they were Children and Minors It was serviceable to teach them something of Morality Those Ritual Observances were design'd to be Types and Representations of Greater and Higher things More especially they prefigured the Messias The Contents of the Judicial Law Some parts of it were in force before Moses's time What obligation it hath upon Christians now under the Gospel I Will now enter upon another Task for tho I have already as I went along interspersed some Reasons of the particular Rites and Ceremonial Practices which I mention'd yet before I proceed to the next main Head propounded I will yet further produce some general and some more particular Reasons of those Ceremonies and Observances already mentioned as also of the rest of the Iudaical Customs and Practices And these six Reasons I offer 1. By these Ceremonious Rites God was pleas'd to try and exercise the Jews Obedience I do not say with Cocceiuâ— and some that have espoused his notions that the Ceremonies and Observaâ—ces prescrib'd the Iews were impos'd upon them by God as a Punishment â—or making the Golden Calf as if the whole Ceremonial Law was given them meerly to chastize them for their Idolatry This is a groundless â—ancy and conâ—ounds the notions of a Law and Punishment which are two distinct things But this we may safely and on good grounds assert that God design'd this Law to be a Tryal of them As God thought fit to try the Obedience of our First Parents by the Fruit of one single Tree as it was his Pleasure to choose that particular way so here it seem'd good to him to make experiment of the Iews readiness to comply with his Will by imposing these Ritâ—s upon them and by requiring their submission to them 2. God thought good to put This Restraint upon the Iewish people Before Faith came saith the Apostle we were kept under the Law shut up unto the Faith which should afterwards be revealed Gal. 3. 23. Those that are Critical tell us that he here compareth the Ceremonial Law to a Strict Watch or Military Guard set upon the Iews This as it were imprison'd and shut them up this confin'd and check'd them This sâ—jag letâ—rah this Hedg of the Law as the Iews call'd the Mosaick Rites enclos'd them and kept them in It was the Wisdom of God to keep that People in Awe by this severe Discipline If there were no other Account to be given of the Imposing of the Legal Ceremonies but this this were enough But there are several others 3. The primary Reason of the Mosaick Rites was to keep the people from Idolatry This I had occasion to touch upon when I gave the particular Reason of the Law concerning the Distinction of Meats But now I apply it more generally to all the parts of the Ceremonial Law The Observance of these kept them from Idolatry and this it did two ways 1. As those Rites held the people in Employment 2. As they were directly opposite to the Rites and Customs of the Idolatrous Nationsâ— First I say they serve to keep them Employ'd and so in some measure hindred them from Idolatry This is certain that the Iewish people were strangely prone to imitate the Heathens that lived about them they used to ape their grossâ—st Idolatries Wherefore God used this Method he prescribed them all these various Rites which he knew would certainly keep them in action and not allow them leisure to mind the Usages of other Nations They had their hands full and could not well apply themselves to any thing else By busying themselves with their own Rites and Customs they were diverted from following Idolatrous ones By the multitude and variety of those Ceremonies they were diverted from the Idolatry of the Gentiles who were round about them and who otherwise would have infected them with their Pagan fashions St. Chrysostom expresseth it thus Thâ—se Ceremonies were prescribed to the Jews for a certain Bridle to them and that they might yield an occasion of Business and Employment They had work enough to do and so could not attend to Idolatrous practices Secondly The Mosaick Rites and Ceremonies were a good Remedy against these because they were directly opposite to the Idolatrous Rites of the Gentiles I have shew'd this already in the Instance of forbidding of Swines flesh c. But now I will make it good in other parts of the Mosaick Law I will let you see that they were instituted in opposition to the Customs and Practices of the Heathen Idolaters We must know then that the Eastern Nations as Assyrians and Egyptians and others that were neighbours to the Iews used these following Ceremonies viz. Cutting their flesh Rounding the corners of their heads Sowing the ground with divers seeds It was usual for Women to wear the Garments of Men and Men those of Women they accustom'd themselves to eating of the blood of Animals looking towards the East when they Worshipp'd and Adoring the rising Sun and some things likewise relating to Sacrifices and Oblations might be mention'd These and many more were constantly practised by the Zabians and other neighbouring people who were given to Idolatry and they were used by them in a Superstitious and Idolatrous manner This you will find proved by the Excellent Selden Hottinger and other Learned Writers out of Maimonides And from him the Learned Dr. Spencer and others shew that even all the Rites and Ceremonies used at the Paschal Feast which I particularly enumerated before were in opposition to Idolatrous Customs among the Gentiles The Paschal Lamb was to be a Male of the first year i. e. a young Ram in defiance of the idolatrous Egyptians who counted a Ram the most sacred Animal this therefore God bids them kill and sacrifice They must not eat it raw because the Heathens eat their Sacrifices raw It was to be eaten in the house to avoid the Procession used by the Gentiles A Bone was not to be broken because the Heathens tore their Sacrifices in pieces The head with the legs and purtenance were to be eaten to affront the Pagans who eat the Entrails only Nothing was to remain till the morning in opposition to the Heathens who used the relicks of Sacrifices superstitiously It was not to be sodden in water but to be roasted to oppose the custom of the Egyptians and others who boyl'd their Sacrifices This Maimonides was indeed the first that opposed and confuted that received opinion of some Iewish Doctors that there was no Reason to be given of the Ritual Law but that it was wholly from the Soveraign Will and Pleasure
of God He on the Contrary proves that these Mosaick Rites have Reason to vouch them and that they were not given as the Arbitrary Commands of an Absolute Empire over mankind And he came to know this particular Reason which I now assign of the Mosaick Observances from his being acquainted with the Rites and Ceremonies of the Zabii He largely insists on this Proposition that most of the Jewish Rites were instituted to oppose the Superstitions of those Zabii an antient sort of Idolaters in the East The very things which those Heathens practised are particularly forbid by God to the Iews Hence they are forbid to cut or mangle their flesh to shave the corners of their heads to sow the ground with different seeds because all these were Superstitious Usages of the Zabii Likewise eating of blood was severely forbidden on the same account and so was the Womans wearing the Garment of a Man and vice versa This changing of Vestments is forbid saith Selden that they might not imitate the Worshippers of the Syrian Venus who had various Rites in worshipping her and according to the difference of those put on Mens or Womens clothes And this Learned Antiquary had it from Maimonides who tells us that by that Mosaick Precept is forbid Idolatrous Worship and particularly the Worship of Venus Male and Female in use among the Assyrians The Iews were forbid also to seeth a Kid in his Mother's milk i. e. to offer a Kid or any Animal in Sacrifice whilst it is immature and sucking its Dam It must be kept up seven days with its Dam Exod. 22. 30. Or this may refer not only to Sacrifices and First-fruits but to Food they were not to eat a Kid till it was come to a sufficient growth i. e. till it was fit by reason of age to be eaten so this is applied in Deut. 14. 21. In either of these senses the Precept may seem to be oppos'd to a Heathenish Zabian Rite and therefore was enjoyn'd the Iews saith our Learned Gregory A Dog was the most abominable Animal of all the Creation under the Law as appears from what was said before the occasion of which was this it was the chief Animal and in highest respect among the Egyptians and was worshipp'd by them Whence in opposition to this base and idolatrous venerating of it by the Egyptians it is by the Mosaick Law rendred the most filthy and detestable Creature upon earth So the Iews were commanded to worship toward the West and accordingly the Holy of Holies in the Sanctuary and Temple was built West-ward in opposition to the Sabaan Worshippers of the Sun who turn'd towards the East Therefore God would have the Iews turn their backs to the Sun when they worshipped And several other Precepts of the Mosaick Law were given in direct opposition to the superstitious Rites and Ceremonies of the Sabâ—â—ans Chaldeans Assyrians and other Gentile Nations God would not permit His People to symbolize with the Pagans in their corrupt Customs To this end as Theodâ—ret observes God commanded the Iews to kill and sacrifice those Animals which the Egyptians chiefly held as sacred that they might not take them for Gods And with him agrees Maimonides who saith there was a design in this Command to check the Idolatrous inclination of the Iews and to condemn the Idolatrous practice of the Egyptians This very thing was taken notice of by the Gentile Historians thus Diodorus Siculus saith of Moses That he commanded the Rites of Sacrificing and the manner of the Iews Lives to differ much from the way and usage of other Nations And Tacitus speaking of this same Law-giver saith That the Iewish Nation was set up by him by his enjoyning them new Rites and such as were contrary to the Customs of other Mortals Those things were counted Prophane with them which are held Sacred with us and again those things were lawful with them which are reputed abominable with by us Whence it appears that the Mosaick Laws and Rites were given to the Iews because they were repugnant to the practices of the Gentiles and that one great design of these Laws was to prevent Idolatry for the future and to keep them at the greatest distance imaginable from it But tho this be a very clear notion yet it hath been strongly opposed of late One Ingenious Gentleman is bold to say that God enjoyn'd the Iews the use of Sacrifices which were the chiefest of their Religious Ceremonies because they had been used to this kind of Worship in Egypt and God had no other way to bring them off from their Idolatry but this Therefore he was forced to comply with them and indulge them in this Pagan folly But there is another of very great Learning that outdoth him in this Point and hath proâ—essedly and amply maintain'd this Assertion That most of the Rites and Usages which we read of in the Old Testament and which were prescrib'd by God to the Iews were borrow'd from the Gentile Idolaters viz. worshipping God in a Tabernacle Purifications New Moons the Scape-Goat Offering of Sacrifices making Horns for the Altars Feasts at Sacrifices or eating what was left of the Sacrifices keeping of Festival Days offering of First-fruits paying of Tithes the Priest's Vestments of Linen the Vow of Nazarites or letting the hair grow for a time and then consecrating it to God the Temple Urim and Thummim the Ark and Cherubims In all these Instances he endeavours to shew how God followed the Gentile Worshippers and accordingly he undertakes to give several Parallels between the Iewish and the Heathen Rites I had occasion heretofore to offer one of them and now I will present the Reader with two more The first is of the Ark which both the Gentiles and the Iews had 1. The Gentiles who were cursed Idolaters had Arks made of Câ—dar and covered with Gold To comply with â—his time and rich Invention of the Heathens God caus'd an Ark to be made for the Iewish people of the same materials i. e. of Shittim wood which passeth for Câ—dar with this Author and it was to be overlaid with pure Gold Exod. 25. 10 11. 2. The Pagan Worshippers call'd these Chests or Arks Holy accordingly the Ark of the Covenant is stiled so Num. 4. 20. 1. Kings 8. 8. Thus they were to be like one another as to their title of Sanctity 3. The Gentile Gods shew'd themselves angry against those that look'd into their Ark and sometimes struck dead the prophane handlers of it even so saith this Writer the true God punish'd the curiosity and prophaneness of such as peep'd into his Ark or irreverently laid hands upon it 1. Sam. 6. 19. 4. The Idolaters placed their Ark in the Temple and in the chief Apartment of their Temple thus the Ark of the Testament was set in the Holiest place of the Tabernacle or Temple Thus they agree as to the place 5. The
Salvation by their own perfect Obedience but by virtue of the perfect Righteousness of the Messias who was to come in the fulness of time It only seem'd good to the All-wise God to obscure and disguise this Covenant in part that they might be fitted for the insuing Dispensation of the Gospel and that this Dispensation might appear more bright and glorious Now it was that the Covenant of Grace most signally display'd it self By Christ's coming and by the preaching of the Gospel it was fully and amply manifested tho it had been in being ever since the Restauration of Adam Now at last the actual fulfilling of the Grand Promise of this Covenant viz. the Incarnation of Christ was accomplished He came on purpose to perfect that Covenant which had been made and renew'd before between God and Man Never till this time was there any compleat discovery of this blessed Agreement and Contract between God and us In the Writings of the New Testament alone we find this set forth Here is plainly discover'd the Mediator of this Covenant Iesus Christ the Righteous the Eternal and only begotten Son of God who vouchsafed to assume our Humane Nature to clothe himself with Flesh to converse in the World above thirty Years to instruct Mankind by his Heavenly Doctrine to confirm and establish us in it by his Divine Miracles to direct us to the practice of it by his Holy Life and Spotless Example and at length to die for us to satisfy for our Sins As the publick and most solemn Covenants which we read of in the Old Testament were made with killing and sacrificing and effusion of Blood by Divine Appointment without doubt So here the Blessed Messias who was to compleat the Covenant of Grace shed on the Cross his most precious Blood which therefore is call'd the Blood of the Covenant Again in the Scriptures of the New Testament are plainly and expresly set forth the Terms of the Covenant of Grace i. e. what God hath promised to do and what Obligations are upon us Here Christ and his Apostles and Evangelists proclaim Remission of Sins the peculiar Benefit and Privilege of the Covenant of Grace and Immortality and Eternal Life are brought to light by this Gospel and the performance of all the precious Promises which concern this Life and another is ascertainâ—d to us here And as it assureth us that God will fulfil his Promises so it urgeth upon us the performing of our Ingagements Christianity is an Obligatory Covenant and this Obligation is mutual God will discharge his part we must see that we perform the Conditions which are required on our side The Gospel acquainteth us that if our Peace and Reconciliation be not made it is our own fault wholly we will not leave our Sins and thereby we â—rustrate the Agreement and Contract of the Gospel This therefore calls upon us to undertake the Counter-part of the Covenant i. e. to be holy in all manner of Conversation to deny all Ungodliness and wordly Lusts and to live Soberly Righteously and Godlily in this present World to adorn the Gospel by a strict and circumspect walking and to bring forth much Fruit to the Glory of our Heavenly Father In the Evangelical Writings the Terms on our part which are Faith Repentance and Obâ—diâ—ncâ— are more distinctly set down than ever especially the Nature of Faith and the peculiar Virtue of it are explain'd in that manner which they were never before for that by Works and Faith we are saved but that by Faith alone we are justified is the Doctrine which St. Paul hath abundantly asserted proved and confirmed and it is establish'd by the other Apostles which shews the great discrimination between the Covenant of Works and the Covenant of Grace The Gospel tells us how we are to find real Advantage by this Covenant and Law of Grace it ascertains us that we can reap the Benefit of it only by Câ—nvâ—rsiâ—n and Râ—gâ—neration It is therefore urged and inculcated that we must be born again that we must be Nâ—â— Creatures that there must be a Renâ—vation of our Hearts and Lives Lastly Christianity informs us what are the Seals of this Covenant of Grace and accordingly let us know that by Baptism we are entred into Covenant with God and into the Church of Christ and that at the Lord's Supper we repeat and renew that Convenant Jesus the Mediator of the New Covenant instituted this Federal Ordinance and this is that Holy Supper at which he gives us his Body to eat and his Blood to drink which he assures us is the Blood of the New Covenant which is shed for the Remission of Sins Mat. 26. 28. The sum then of what hath been said is That God pitied the Miâ—ery of Mankind and was pleased to make a Second Covenant with him and his Posterity after they had broke the First This Second Covenant tho it was made with Adam presently after his Fall yet it arrived not to its height and perfection till the coming of Christ and the preaching of the Gospâ—l Christianity is the Covenant or Law of Grace in the best Edition The Answer then to that Problem How the Old and the New Covenant differ is easily resolved from the Premises for if you understand as some do but how fitly you will judg from what I shall suggest by and by by the Old Covenant the Covenant of Works and by the New one the Covenant of Grace I have plainly and distinctly set down the Particulars wherein they differ Or if you mean by the Old Covenant the Mosaical and Legal Dispensation and by the New Covenant the Dispensation of the Gospel which both are but One Covenant I have given ample Satisfaction to the Question by shewing wherein these two differ and by letting you see that the Covenant of Grace began with Mankind soon after the Fall and afterward was continued in the Mosaick Dispensation and at last was compleated by Christ's coming And here further to illustrate the Point I will clear the Acception of these Terms the Old and the New Covenant which so frequently occur in Holy Writ and I will make it evident to you that in the whole Book of the Scripâ—ures the Old Covenant is never applied to the Covenant of Works but is a part or degree of the Covenant of Grace This then we are to know that the Covenant of Grace is twofold Obscure or Manifest The first was from Adam's Restauration to our Saviour's coming the second is ever since The former is called the Old Covenant the latter the New Covenant and yet they are but one Covenant This you will find to be the stile of Sacred Scripture if you consult those two famous places the one in the Old Testament and the other in the New which treat of the Old and New Covenant The former is Iew. 31. 31. Behold the days come saith the Lord that I will make a New Covenant with the House of Israel and with
by them Some Iews lived all their days uncircumcised yea some of their very Priâ—sts ministred at the Altar tho they were never circumcised For if the first second and third Son died of Circumcision as sometimes happen'd the Sons that were born afterwards were not circumcised and yet were accounted true Israelites and true Priests as Dr. Lightfoot informs us For as one of their Rabbins saith Israelites are not bound to perform the legal Precepts where Death will certainly follow for 't is said ye shall keep my Statutes and my Iudgments which if a Man do he shall live in them not die in them 4. Observe how God himself despiseth and vilifieth rejecteth and hateth these legal Rites and Observances in themselves consider'd and as abstracted from real Vertue and Piety The Psalmist brings in the Almighty speaking thus Will I eat the Flesh of Bulls or drink the Blood of Goats offer unto God Thanksgiving and pay thy Vows unto the most High Psal. 50. 13 14. Hear what the Lord saith by the Prophet Isaias To what purpose is the Multitude of your Sacrifices unto me saith the Lord. Who hath required this at your hand Bring no more vain Oblations Incense is an Abomination to me Isa. 1. 11 12 13. and so in chap. 66. ver 1 3. Thus saith the Lord He that killeth an Ox is as if he slew a Man he that sacrificeth a Lamb as if he cut off a Dogs Neck he that offereth an Oblation as if he offer'd Swines Blood he that burneth Incense as if he blessed an Idol God by another Prophet upbraids the Jews â—hus To what purpose cometh there to me Incense from Sheba and the sweet Cane from a far Country Your Burnt-offerings are not acceptable nor your Sacrifices sweet unto me Jer. 6. 20. and again chap. 7. ver 22. I spake not to your Fathers nor commanded them in the Day that I brought them out of the Land of Egypt concerning Burnt-offerings and Sacrifices But this thing commanded I them saying Obey my Voice and I will be your God and you shall be my People and walk ye in all the ways that I have commanded you That in the Prophesy of Hosea may be here inserted I desired Mercy and not Sacrifice and the Knowledg of God more than Burnt-offerings chap. 6. ver 6. Acts of Charity and Mercy are prefer'd by God before the choicest Performances of the Mosaick Law But that in the Prophet Amos is much higher I hate I despise your Feast-days and I will not smell in your solemn Assemblies Tho ye offer me Burnt-offerings and your Meat-offerings I will not accept them neither will I regard the Peace-offerings of your fat Beasts But let Iudgment run down as Waters and Righteousness as a mighty Stream Am. 5. 21 22 23. Hither are to be referred the Words of the Prophet Micah Wherewith shall I come before the Lord and bow my self before the High God Shall I come before him with Burnt-offerings with Calves of a Year old Will the Lord be pleased with thousands of Rams or with ten thousands of Rivers of Oil He hath shew'd thee O Man what is good and what doth the Lord require of thee but to do justly and to love Mercy and to walk humbly with thy God Mic. 6. 7 8 9. From all which places it appeareth that the Ritual Service of the Iews was in it self of no Worth and Value else it is certain God would not have thus slighted and disregarded yea loathed and abhorred it And if the Ceremonial Observances had no intrinsick Goodness in them if Sacrifices Circumcision difference of Meats c. were not enjoyned for themselves if the Matter of these Laws were not really good we may thence arrive to such a Conclusion as this that there is no such Excellency in the Iewish Religion as to give it a Perpetuity and that it is most reasonable to believe that these Rites and Constitutions were to be repealed and cancelled in due time 5. And Lastly many of the learnedest Rabbies hold that the Law is mutable All Sacrifices shall cease in the Ages to come but the Sacrifice of Praise and Thanksgiving shall never cease saith R. Kimchi on the 100 Psalm It was a Tradition amongst the Jews saith Abarbanel in Rosh Amanah that in the times of the Messias the Jews should feed upon Swine as well as other Animals The Talmud it self acknowledgeth that the Ceremonial Law is to last no longer than till the Messias's coming and that then Swines Flesh shall be lawfully eaten Again they confess that all those Precepts which more immediately respect the Iewish Nation which make up the greatest part of their Law shall not be observed in any other Country Further they say There are six hundred and thirteen Precepts of the Mosaick Law but David came and contracted them to eleven then Isaias brought them down to six afterwards Micah reduced them to three Isaias brought them to two at last Amos contracted all the Law into one Thus they were willing to abate of the number of the Laws they saw there was no need of that Multiplicity of Precepts and Injunctions especially concerning external Rites and Ceremonies And many other Sayings and Intimations there are in the Rabbies which confirm this and which plainly shew that they were of the Opinion that the Mosaick Rites were not immutable but that the time should come when they shall be abolish'd But we are accosted with this Objection The Sacred Scripture it self declareth that the legal Ceremonies and Rites shall be perpetuated for of the Circumcision the Passover the Sabbath and many other observances of the Mosaick Law it is said that they shall be for ever I answer 1. That the Hebrew Words which we translate 〈◊〉 ever do not absolutely and necessarily imply Perpetuity but sometimes they only signify a long Duration Thus of the Jewish Servant it is said he shall serve his â—aster for ever Exod. 21. 6. i. e. till the Jubilee come about as it is interpreted in Lev. 25. So Hannaâ— saith she will bring her Son Samuel to the Temple that 〈◊〉 may appear before the Lord and there abide for ever i. e. all his Life 1 Sam. 1. 22. The Doors of the Temple are said to be everlasting Psal. 24. 7 9. i. e. the Temple it self and its Gates were fixed and permanent in comparison of the Tabernacle and Ark which were removed from place to place and they were a Fabrick that were to last a long time And in many other Texts it might be shew'd that Gnolaâ— signifies a Finite tho a long time Wherefore those places before refer'd to which speak of the Mosaick Rites being for ever must not be understood of an endless Duration but they only signify that that Administration should last a very considerable time and so it did 2. These legal Rites and Ceremonies as to any alteration from the Iews were to be for ever They were not to change
were to no purpose they were an Inticement rather than a Discouragement to Christianity and that when they come to take a view they should find the numbers of Christians increas'd by their murdering of them for the Seed of this wonderful Increase is the Blood of Christians And another very excellently saith the Blood of the slain Christians is but the watering of the new Plants i. e. the new Converts to Christianity are daily increased and thrive by the bloody Persecutions which are rais'd against them Out of the Ashes of the dead Martyrs spring up new Advocates for Christianity And those elegant Words of another Author are very remarkable who speaking of the Persecution under Dioclesian saith thus At that time the whole World almost was dyed with the sacred Blood of Martyrs for they strove who should run fastest to those glorious Prizes Martyrdom by glorious ways of dying was more greedily courted in those days than Bishopricks are now hunted after with wicked Ambition The World was never more exhausted by all its Wars nor did we Christians ever conquer with more Triumph than when we could not be conquer'd by ten years bloody Persecutions Here is to be discern'd the Power and Efficacy of Christianity and from thence we may infer the Truth of it For as One saith well there is not a more powerful and convincing Testimony in the World of the Truth of Religion than dying for it And this is the Testimony which is abundantly given to Christianity Thousands of Martyrs have confirmed the Truth of it with their Blood And that Blood was the Advancement of Christianity this thriv'd and prospered upon it and Proselites were continually gain'd to it by their observing the patient Sufferings of the Servants of Jesus Thus it was even in the very beginning great multitudes of People flock'd to the Baptismal Waters and entred themselves into Christianity because they beheld the undaunted Courage of the Professors of it even at their dying hour and were moved thence to imbrace the Faith which they saw them so zealously maintain even unto death These were the baptized for the dead whom St. Paul speaks of 1 Cor. 15. 29. as I have shew'd in another place where I have proved that the words are meant of the Baptism of Water and that the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render for is as much as because of or by reason of or for the sake of and consequently the genuine purport of the words is that several were converted to Christianity and were admitted into the Church by Baptism by reason of those Martyrs who died in defence of the Christian Cause They were so far from being discouraged that they were excited to Christianity by their beholding the deportment of the suffering Saints And thus it was afterwards the Blood of the Sufferers brought in great numbers of Converts to the Evangelical Faith and thereby the Cause of Iesus was mightily advanced They are remarkable words of one of the Antient Christians who was afterwards crowned with Martyrdom The Torments which the Pagans used faith he in hopes of preserving themselves and their Paganism entire were not only the cause of the destruction of Paganism but of the establishment of Christianity And in another place Do you not see saith he that the more numerous the Punishers are the more the number of others increases which appears to be a thing that is not a human Work but wholly from God and demonstrates his Power And certainly it is one of the greatest Proofs of the Verity of the Christian Religion and therefore is made use of by the generality of the Antient Fathers of the Church and particularly by St. Chrysostom in several places it is insisted upon and urged most pathetically that the Church was miraculously establish'd notwithstanding the universal Opposition it met with and that at last the Patience and Constancy of Christians made a final Conquest and gloriously triumphed over all Thus I have shew'd that the Vnlearned and Weak got the better of the Wise and Potent and we see the Truth of the Apostle's words God hath chosen the foolish things of the World to confound the wise and weak things to confound the things that are mighty 1 Cor. 1. Christianity prevail'd against Policy and Power against the Wisdom of Statesmen against the Eloquence of Orators and the Sagacity of Philosophers against the Edicts of Princes the Decrees of Senates and the Forces of Emperors The more it was struck at the stronger it grew the more furiously it was opposed either by the inward Indisposition and Antipathy in Mens minds to receive it or by the outward Endeavours of the World to silence it the more did it prosper and flourish No Lawgivers could ever bring it to pass that other Nations should receive their Laws neither among Greeks nor Barbarians could this be done tho they endeavour'd what they could to effect it so Origen discourses in his Philocalia But the Laws of Christ were receiv'd by many Nations both Greeks 〈◊〉 Barbarians renounced their own Laws and 〈◊〉 and embraced the Institution and Discipline of our Blessed Saviour And altho the Sacred Script ures especially those of the New Testament which contain the Christian Laws were sought for by theâ— Emperors especially by Dioclesian as Eusebius who was an Eye-witness of it testifies and were brought into the Market-places and there committed to the Fire as Antioâ—â—us before labour'd to destroy the Writings of the Old Testament in the same manner and altho the Christians themselves were forced to deliver up their Bibles to be burnt yet these Hoâ—y Writings were not extinguish'd but were in many places preserved with great care and diligence and by the Providence of God kept out of the hands of those who design'd their utter extirpation Yea the more this Holy Book was hunted after by the Enemies of Christianity the more it was prized by the Christians the more its Divine Truths were admired loved and embraced And the more Christianity it self was depressed the higher it rose and lifted up its glorious Head above all its Persecutors In a word like some mighty River the more it was stopp'd in its course the higher it swelled and with its impetuous Waves carried all before it This wondrous prevalency of the Gospel against the Wit and Wisdom the Strength and Power of the World is a Divine Testimony of the Authority and Truth of Christianity and plainly shews that it is not the Device and Invention of Man but that it is from God and from him alone Fifthy Let me add the severe hand of God in remarkably markably punishing the Enemies of Christianity as another Divine Testimony to the Truth of it King Herod sirnaâ—ed the Great who sought for the young Child Iesus to dâ—stroy him and murder'd the Infants at Bethlehem for his sake felt a particular Judgment from Heaven upoâ— him for as Iosephus acquaints us he
was ulcer'dâ— in his Bowels and pester'd with Worms which crawl'd out of his rotted flesh and in the midst of Conâ—ulsions and exquisite Torments over his whole Body ended his miserable Life to begin one more miserable Iudas who had been a seeming Friend but proved at last a real Adversary to the Christian Cause and perfidiously betray'd the Lord of Life â—as by Divine Vengeance punish'd with a triple Death as I have shew'd in the Exposition of Mat. 27. 5. The Sacred Records acquaint us that Elymas a Sorcerer who opposed the Christian Faith was struck blind by St. Paul Acts 13. 11. Clement the Roman Arnobius Epiphanius and others relate how Simon the Magician an Apostate from Christianity and one who openly defied that Religion afterwards was defeated in his bold Attempt of flying in the Air and was struck down to the ground by St. Peter Herod Antipas Tetrarch of Galilee who beheaded Iohn Baptist and under whom Christ suffer'd Death was afterwards condemned by Caligula to perpetual Banishment where he died miserably Caiaphas was the same time disgracefully removed from the High Priest's Office and Ionathan was set in his Place Pilate who condemned our Saviour was accused at Rome put out of his Place and then banish'd to the Town of Lions and at length slew himself Herod Agrippa Nephew of Herod the Great who stretch'd forth his hands to vex certain of the Christian Church and particularly kill'd Iames the Brothâ—r of Iohn with the Sword and proceeded further to take Peter also and put him in Prison intending after Easter to bring him forth to the People to be executed as Iames was this execrable Man who thus thirsted after the Blood of the Christians and designed a plentifâ—l effusion of it was on a sudden cut off by the just hand of God and that in the midst of those prophane Apâ—plauses which he receiv'd from the People the Text saith he was eaten of Worms Acts 12. 23. It may be observed that most of the Roman Emperors and Tyrants who imbrued their hands in the Blood of Christiâ—ans died violent Deaths some of them laid hands on themselves and the rest in some other manner miserably closed their days Of the twelve first Roman Emperors there were but three that died natural Deaths and of the forty Pagan Emperors of Rome for so many were from Iulius Caesar to Constantine the Great there were few that died in their Beds See Lactantius de Mâ—rt Persecut who undertakes to shew that all the Eâ—mperors and Tyrants that persecuted the Christians â—had tragical ends by the visible hand of God upon them and he particularly recounts the Signal Iudgments which they were deservedly visited with And as for Iulian who was a Flatterer of the Christians and â—â—sed a way quite contrary to what the foregoing Caesarâ—s had done for by Bribes and Preferments he endeavour'd to pervert the Christians and at other times he attempted to jeer them out of their Religion this Man in the very beginning of his Reign was taken off in a very strange and surprizing manner He who vowed to sacrifice to his Gods the Blood of the Christians when he return'd in Triumph from his Persian Expedition as St. Ierom Theodoret and Orosius relate met with a bloody Stroke which defeated his purposes Whence the Truth of what a Christian told â—â—banius was manifest viz. that the Carpenter's Soâ—â— was making a Coffin for Iâ—lian Who gave him his wound is not known to any to this day said the Ecclesiastical Historian but as he adds whether it was a Man or an Angel that inflicted it it is certain he was the Minister of the Divine Wilâ— And the desperate Behaviour of the perishing Emperor is mention'd by the same Writer viz. that he fiâ—l'd his hand with the Blood that issâ—ed from the Woâ—nd and threw it up into the Air with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Author tells us moreover that his Emâ—press a Pious and Religious Lady seeing him thus punish'd seasonably reminded him of his Guilt and plainly told him that he would not have known who it was he had so fiercely opposed unless this Stroks from God had been inflicted on him I might have observ'd before out of the Life of Constantine the Great that as soon as Maximian persecuted the Christâ—ians the Divine Vengeance seized him and his secâ—et Parts and his Bowels were ulcerated And there likewise we find the Emperor declaring that he had himself taken notice of the strange Exits of some that had troubl'd the People of God i. e. the Christians with their wicked Edicts l. 4. c. 12. I could go bacâ— and observe that Tertullian propounds to Scapula the African President several particular Exaâ—ples of the Mischiefs and Plagues that befel certain of his Predecessors and others that vex'd and disturb'd the Christians But among all the Iudgments of Gâ—od on the Enemies and Persecutors of Christianitâ— I may reckon his Vengeance on the Iewish People and Nation as the most observable and notorious According to our Saviour's Prediction they heard of Wâ—ars and rumours of Wars and soon felt them there was great distress in the Land and wrath upon this People they fell by the edg of the Sword c. Nero sent Vespasian to reduce these Rebels who for six Years together miserably destroy'd them and their Country with Sword and Fire Then upon Nero's Death Vesâ—asian who succeeded him sent his Son Titus thither who bent all the Force of the War against their Capital City and closely besieged it Yet as the Historian himself acknowledges this merciful Prince acted this Tragical Part unwillingly he all the while pitied the Iews and testifi'd it by his Tears he deferred from time to time the Destruction of Ierusalem and kept up the Siege the longer that the Iews might repent of their Doings and submit themselves to his Arms. But when he saw they were obstinate and would by no means make good use of his Forbearance he resolv'd to punish their Incorrigibleness and accordingly he fell upon them with an unusual severity and wofully sack'd and destroy'd the City and burnt both it and the Temple to the ground No less than eleven hundred thousand were kill'd by Fire Sword Famin and civil Discord in the time of the Siege and ninety seven thousand were taken Captives at the sacking of it there being then a vast confluence of Iews from all parts to celebrate the Passover for as this was the time when our Saviour was crucifi'd so at this very Season the Iews were remarkably punish'd for crucifying him An innumerable company of that miscreant Nation which sold Christ for thirty pieces of Silver were exposed to sale at a far cheaper Rate for as this Author affirms the Market ran so low that twenty Iews were sold for a penny The whole City and Temple were utterly demolish'd to the ground And this was done by him who was stiled the Darling and Delight of Mankind as if the Iews were