of the Resurrection or as Grotius with most of the Pontificians because he was the first that rose to Immortal Life and Glory or as others because he was the First that rose from the Dead as 't is said Acts 26. 23. viz. by his own Power but because he was the Chiefest of all those that rose from the Dead because he was the Head of them all as it follows that in all things he might have the Preeminence that it might appear that he was Lord of all This is to be the First-born of the Dead or of the Number of the Dead for so it should be rendred the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying here so much A third Text might be alledged viz. Rom. 8. 29. that he might be the First-born among many Brethren i. e. that he might be the Chief the Supream of all the Children of God for he was Predestinated as well as they he was set a-part as the First-born among Men who were the Choicest of all were who were more immediately destined and devoted to the Service of God Exâ—d 1â— 2. And lastly I will mention Rev. 1. 5. where Christ is call'd the First-begotten of the Dead which hath the same import with those words in the Epistle to the Calossians before alledg'd for it is explain'd to us by what follows in the next Clause and the Prince of the Kings of the Earth to let us see that the word First-born or First-begotten hath the Signification which I have offer'd it being the use of the Hebrews to apply it to those Things or Persons that are the Chiefest and most Excellent In which sense likewise First-fruits are taken in Iam. 1. 18. where the Saints are call'd the First-fruits of the Creatures of God i. e. they are the Chief of the Creation they are the Flower of Mankind they are more signally and eminently design'd to set forth the Glory of God in the World So Christ is the First-fruits of them that slept 1 Cor. 15. 20. he is the Principal of all those that rose from the Dead This way of Speaking is taken from the Jewish notion of First-fruits which were the Choicest of all their Fruits and Incomes and from the Hebrew manner of expressing themselves that is calling those things which are Chief and most Eligible First-fruits Amos 6. 1. Mic. 7. 1. Moreover I take that Expression which our Saviour so often useth concerning himself viz. his stiling himself the Son of Man to be a way of Speech proper to the Hebrews and therefore is to be explain'd by what we meet with in the Old Testament A Person well skill'd in Hebrew Criticism tells us that Ezekiel is very often about a hundred times call'd Son of Man because of the extraordinary Visions and Revelations which he had wherewith he was highly honour'd above others So that Son of Man is the same with an Excellent or Digniâ—â—ed Man And that this is the frequent Language of the Psalmist hath been very lately observ'd and amply proved by our Incomparable Paraphrast on this Sacred Book Besides several other Excellent Discoveries made by him in that Choice Work which will gain him an Immortal Honour among the Pious and Wise he hath particularly set us into a right apprehension of This Expression so often used by the Holy Pen-man From several places in this Book as also from others which he produceth out of the Sacred Writings he evidenceth that Son of Man is the same with an Eminent Person and he is the first Writer I have met with that hath establish'd and fully clear'd this Notion From this Discerning Author we may observe that in Psal. 49. 2. there is a difference made between bene adam and bene ish the former signifying there Mean Inferiour Persons but the latter Men of Considerable Rank and Quality wherefore our Translators give us the sense very fully in rendring it low and high Or perhaps adam in this place is the same with adamah Earth and so the Sons of Man are opposed to the Sons of the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Seventy render it terrigenae according to the Vulgar Latin In Psal. 4. 2. beneâ—ish the Sons of Man is applied to Princes and Rulers for of such that place speaks And I translate it the Sons of Man not of Men as 't is in our English Bibles for so the Original hath it and we ought to take notice of it for there is a vast difference between the one and the other Sons of Men in Scripture are all that are of the Race of Adam but Son or Sons of Man are Persons of some Dignity and Rule in the World But sometimes indeed bene adam is the same with bene ish and then they are opposed to enosh or ben enosh as in Psal. 8. 4. What is Man and the Son of Man i. e. as I conceive what is the Lower and the Higher Rank of Men that Thou visitest them that Thou shewest thy self so Bountiful to them So Sons of Man Psal. 58. 1. is meant of Iudges and Great Men as is evident from the former words of that Verse And in Psal. 80. 17. Son of Man is the same with the Man of the right Hand and the Man that is made Strong Again in Psal. 146. 3. Princes and the Sons of Man are synonimous for in Princes in the Son of Man are by way of Apposition in the Hebrew to acquaint us that they are identified And further it is to be observed that this Title of the Son of Man is particularly and by way of Eminency affix'd to the Messias as in that foremention'd place Psal. 8. 4. for we shall find that in Heb. 2. 6. it is referr'd to him by the Apostle in the Secondary and Mystical sense but more signally and directly in Dan. 7. 13. Behold one like the Son of Man On which words Rabbi Saadiah is very peremptory and saith This is the Messias our Righteousness And Solomon Iarchi and other great Rabbies declare that by the Son of Man is meant the Messias There is reason therefore to assert that when Christ so frequently gives himself this Title he takes it from the Old Testament where it signifies a Man of Eminency and Rule and more especially from Daniel who by this Epithet expresses the Messias the Prince the Lord of Heaven and Earth And to any considerate Man it is evident that our Saviour particularly referr'd to that place in Daniel Behold one like the Son of Man came with the Clouds of Heaven when he pronounced those words Hereafter shall ye see the Son of Man sitting on the right hand of Power and coming in the Clouds of Heaven Mat. 26. 64. Neither would the High Priest have thought that our Saviour spoke Blasphemy and thereupon rent his Clothes if he had not apprehended that he referr'd to those words of Daniel and consequently owned himself to be the Messias who hath the Title of the Son of Man given him because of his
barbarously and maliciously took away his Life because he was a faithful and righteous Person Thus I interpret the Words because I discern that the Apostle alludes to Gen. 4. 10. The Voice of thy Brother's Blood crieth unto me from the Ground Wherefore when he saith Abel yet speaketh it is as much as if he had said his Blood speaketh or crieth It spake long ago and it yet speaks like the Souls under the Altar Rev. 6. 10. How long O Lord holy and true dost thou not judg and avenge our Blood Now by this Text I expound that other in Heb. 12. 24. The Blood of Sprinkling that speaketh better things than Abel for so it is in the Greek The Apostle having said before Abel yet speaks i. e. the Voice of his Blood speaketh or crieth to Heaven for Vengeance he here with particular reference to that Passage assures us that Christ's Blood speaks better things than Abel or than the Blood of Abel which was shed by his Brother for whereas that spoke and cried for Punishment this pleads for Mercy and Pardon Christ's Oblation of himself on the Cross by the Effusion of his Blood speaks better things doth more atone and appease the Wrath of God than the Blood of Abel who was spitefully murder'd did incense and provoke it Thus this is a good way of interpreting Scripture sometimes by comparing one Text with another and observing their mutual Relation Many obscure and less intelligible Passages are clear'd by this Means I will content my self with mentioning one Place more viz. Mat. 24. 34. This Generation shall not pass till all these things be fulfilled Which remarkable Words of our Saviour may seem to have been mistaken by those Interpreters that I have met with and merely because they have not minded the Reference of the Words Some have taken this Generation for the Generation then in being in our Saviour's time and so they apprehend him to speak of something that was soon after to be accomplish'd not unlike some of St. Iohn's Visions which were to come to pass in a short time and consequently that those Signs of his Coming which he had foretold in that Chapter were to be every Day expected and if they were meant of his General and Final Coming then that the Overthrow of Ierusalem and of the World should be about the same time And that some of the Signs mentioned by Christ are to be understood properly and peculiarly of the Iewish Nation soems to be clear from that one Passage in ver 20. Pray that your Flight be not on the Sabbath-day which intimates that the Iewish People were particularly concern'd who solemnly observed that Day By this Generation then they understand the present Generation of the Jews which was at that time and to confirm this they observe that this Generation is applied by Christ to the Jews of that Age Mark 8. 12. The Meaning then of this Generation shall not pass c. according to this Acception of the Word is this that whilst the Jews then living were upon the Earth those things which our Saviour had foretold in that Chapter yea all those things should be fulfill'd This were a very good Interpretation of the Words if the thing it self could be proved that is that within so short a time all those Predictions of Christ were accomplish'd But the contrary is very evident for the Chapter speaks of the Day of Judgment as well as of the Devastation of Ierusalem wherefore all the things that our Lord spoke of were not fulfill'd within the Compass of that Generation and consequently that Period of Time could not be meant when it is said This Generation shall c. Secondly therefore others who are sensible of the Invalidity of this Interpretation understand this Generation in a wider and larger Sense and think that by it is meant the Evangelical Dispensation the whole Series of Time from our Saviour's Days to the End of the World the final Upshot of all things And this is a good Exposition of the Text and salves the Sense very well only there is no Proof that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the last Age of the World This Period of Time is call'd by St. Iohn the last time by St. Peter the End of all things and by St. Paul the Ends of the World but I do not find that it is any where stiled this Generation therefore I do not see any good Ground to apply it here in that manner as some Expositors have done Wherefore I will offer another Interpretation which I hope will not be unacceptable to the Learned though I confess I do not expect it should be presently received because it is wholly new and unheard of But let Impartial Minds judg of it who will not suffer the mere Novelty of an Exposition to hinder their imbracing of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Generation of the Heaven and Earth the Whole Creation of the World this vast Mundane Fabrick So St. Iames uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ch 3. 6. making it the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Rom. 8. 19 22. And even among Profane Authors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath sometimes the like Acception and is rendred Seculum the World This shall not pass i. e. be destroyed till all these things be fulfilled as if our Saviour had said The World shall continue as it hath hitherto done till all these things which I have foretold but especially these concerning my Last Coming be accomplished but immediately after the fulfilling of them this Generation of the Heavens and Earth this Frame of the World shall be set on Fire shall be consumed And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath this Signification here i. e. that it imports this System of Heaven and Earth I gather from the Reference of this Verse to the immediately ensuing one Heaven and Earth shall pass away but my Words shall not pass away where you see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is explained by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Generation of Heaven and Earth shall pass away but my Words my Predictions concerning future things which you have just now heard from my Mouth shall not pass away Which is as much as if he had said This great Structure of the World shall perish at last Heaven and Earth shall be destroyed by a general Conflagration but new Heavens and a new Earth shall arise in their room which shall be a Building not made with Hands not of perishing Materials but such as shall last eternally And of this Nature is my Word and Promise such are all my Predictions and particularly this of the Signs of my Coming it shall never be null'd and abolish'd The applying of the words shall pass to the Heavens and Earth immediately after shews that Christ means by this Generation the whole World expressed by Heaven and Earth You see then how sitly 't is said here
Watry Speculums Lastly to put a Period to this Head of my Discourse I will take notice of the rending of the Garments so often spoken of in the Divine Writings This they did either when some great Calamity befel them or when some Enormous Fact was committed or when some Impious and Blasphemous Words were uttered and briefly it was a Sign of extraordinary Grief Perturbation of Mind Anger great Displeasure Detestation Frequent Examples we have of it among the Hebrews Gen. 37. 29. 44. 23. Numb 14. 6. Iosh. 7. 6. Iudg. 11. 35. 2 Sam. 1. 2. Mat. 26. 65. Acts 14. 14. And the Arabians express'd their doleful Resentments by this Ceremony Iob 1. 20. 2. 12. And so did the Persians as may be rationally supposed from Mordecai's running in this mournâ—ul Posture through the Streets where he would have been thought to be mad if that People had not used the same way of testifying their Mourning Esth. 4. 1. And indeed we are assured from Herodotus Xenophon and Q. Curtius that the Persians were wont to rend their Clothes when they had any doleful Tidings brought them In imitation of them the Greeks did so but very sparingly And several Historians ascertain us that the Romans used this Custom when they would shew their excessive Sorrow and Trouble of Mind especially at the Death and Funerals of their Friends Which reminds me of the last Part of my Task viz. to speak of the Scripture-Antiquities which relate to Burial and Funerals CHAP. VI. Here we are informed concerning the Primitive Institution of Burying Graves and Sepulchres were generally in the Fields and without the Walls of Cities They usually embalmed the dead Bodies Why they sometimes burnt them Burning also signifies Embalming There was a Difference between the Funeral Burning of the Jews and of the Heathens The Manner and Time of Mourning for the Dead Both Vocal and Instrumental Musick used at Funerals The Antiquity of Funeral Monuments The old way of erecting great Heaps of Stones over the dead Stone-heng is a Sepulchral Monument and in imitation of it Anah's Invention of Mules Writers borrow from one another The Bible only is the Book that is beholden to no other Here is the Antientest Learning in the World and that of all Kinds 'T is common with Authors to contradict themselves and one another they are uncertain lubricous and fabulous But the Divine Writers alone are certain and infallible How strange and improbable soever some of the Contents of this Holy Book may seem to be they justly command our firm Assent to them HERE and only here we â—ind the first Institution of Burying or Inhumation the Antiquity of which is greater than is commonly thought Man's Original and Interment are both joined together Gen. 3. 19. for he is told by God himself that he must return unto the Ground because out of it he was taken and that he may be assured of it it is repeated in the same Place Dust thou art and to Dust thou shalt return Man acts in a Circle he goes back to his first Principle to the same Point again the Earth of which he was compounded Here is the Primitive Law of Burial i. e. of committing the Body to the Earth which is properly Interring this was instituted by God and this is the most proper way of disposing of the dead Body Of this the Pious Sufferer speaks saying Naked came I out of my Mother's Womb and naked shall I return thither Job 1. 21. Having in the former Clause mention'd his Mother's Womb and the Earth being as it were his Mother he saith he shall return thither as if he had mention'd the Earth Therefore according to Chrysostom and some other Expositors his Mother's Womb is interpreted the Earth But there is something more than this which hath not been taken notice of by Interpreters therefore the better to shew the Tenour of the Words I desire it may be observed that it is in the immediately foregoing Verse said Job fell down upon the Ground grovell'd upon the barâ— Earth and then he took occasion to utter these Words Naked came I c. As if he had said I am here laid low upon the Ground which reminds me of my original Extraction out of this I and all Mankind were first taken as we were since out of our Mothers Wombs and to the Ground we must return again which is the Mother of all This as I conceive is the true Meaning of the Words which could not have been discover'd without attending to the foregoing Verse to which these have a plain Reference This Notion hath been entertained by Pagan Writers when the Earth is called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but none of them mention because they were ingnorant of that first and original Order of Burial Vnto Dust thou shalt return on which this is founded Man by these Words is appointed to be laid in the Ground to be buried in the Earth In pursuance of which Order Men have been naturally enclined to take care of decent Burial and to bestow the Bodies of the Dead in the Earth Therefore the burying with the Burial of an Ass which is properly no burying at all is abhorr'd by Mankind and is threatned as a Judgment from Heaven Ier. 22. 19. for I suppose few will attend to what Iosephus saith that Nebuchadnezzar took Iehoiakim who is the Person to whom this is threatned and kill'd him and ripping up an Asses Belly buried him in it which this Writer saith is the fulfilling of the Prophecy It is rather to be understood of his being not buried at all but expos'd to the Air and Putrefaction above ground as Beasts are he being cast forth beyond the Gates of Ierusalem as it follows in the next Clause and more expresly in Ier. 36. 30. his dead Body was cast out in the Day to the Heat and in the Night to the Frost Though Burial was used from the beginning yet the first Instance we meet of it is that in Gen. 23. 19. viz. of Abraham's burying Sarah to which purpose he bought a Field with a Cave in it wherein he lodg'd his beloved Wife Gen. 23. 17 18 19. and there afterwards he was buried himself Gen. 25. 8. and in the same Sepulchre were deposited the Corps of Isaac and Rebekah Iacob and Leah Gen. 49. 31. This then we are certain of that Fields were the first Places of Burial I mean the first that we read of and Caves the first particular Repositories of the Dead And thus generally it was afterwards so far as we have any Discoveries from these Holy Records The Burying-Places were in the Fields and not within Cities and wall'd Towns Only here I must premise that there were some few Exceptions as that in 1 Sam. 25. 1. they buried Samuel in his House at Ramah There were at that time some Persons interr'd privately and then their Corps were not carried abroad This was
the Seas were made by depressing some Parts of the Earth for the Waters to run in the Channels also of the Rivers were fix'd and the Currents of Water let into them For if as some imagine Rivers were made afterwards by Men the Banks of them or one Side of them at least would be higher than the rest of the Ground by reason of the Earth dug out and cast up 3. A Drying of the Land which was a necessary Consequence of that collecting the Waters into certain Cavities and Channels in the Earth for they being drain'd and sunk down into these the Land became dry and had the Denomination of Earth properly so call'd given to it Virgil expresses it thus for he as well as other Poets as I have shew'd in another Place borrowed several things from the Sacred Records Et durare solum discludere Nerea Ponto Coepit And this was not only in order to render it a sutable Habitation for Men and Beasts afterwards but to sit it immediately for Plants and Herbs for Trees and Fruits and more especially for the Plantation of Paradise which were the fourth and last Production of this Day The next Day was employ'd in creating of an Etherial Heaven or Firmament and furnishing it with Glorious Lights As the former Firmament or Expanse was the Space between the Earth and Aether so this is that vast Extension which comprehends the Aether and all the Luminaries placed in it and whatever is above it even the Place of the Blessed call'd the Heaven of Heavens The Generality of Expositors I grant make the other Firmament and this the same and think that the Firmament here spoken of is not mention'd as the Product of this Day 's Creation but that here is only a new mentioning of the preceding one But this Mistake hath run them into great Absurdities and hath made them unable to give any tolerable Account of the Waters under the Firmament and those above it But if you quit the usual Road of Interpreters and take the Firmament in the 14th Verse to be different from that in ver 6 7. you solve all Difficulties whatsoever and the Texts are clear and evident Wherefore I distinguish between the Firmament of Air and that of Aether i. e. that wherein the Clouds and Meteors are and the other which contains the Luminaries of Heaven And you may observe that this in contradistinction to the former is signally stiled thrice the Firmament of Heaven ver 14 15 17. This Celestial Expansion being fix'd the next Work was to garnish and adorn it To which purpose the Light made the first Day is now abundantly and almost infinitely augmented and refined and disposed of into certain particular Orbs or Spheres or Vortices which are form'd in this upper Part of the World As all the formerly dispersed Light which was scatter'd over the whole Face of the Earth and Deep was as we expresly read ver 4. divided from the Darkness whereby one half of the Globe was enlightned and the other was in the dark it was Day with one Hemisphere whilest it was Night with the other so now on the third Day this Wandring Light is gather'd into the Bodies of the Sun and Stars This is the Mosaick Philosophy concerning the Earth and Heavens and if it were my Business here I could shew that upon true Principles of Reason it is more consistent than any Philosophical Hypotheses of another Strain and especially more congruous to the Laws of Motion and the Operations of Nature than that of Monsieur Des Cartes who tells us that there were nothing but Suns and Stars at first there were no Earths nor Planets but in process of Time some of these Suns were overspread with Spots and Scum and became opake and being suck'd in by their Neighbour-Vortices turn'd into Planets or Earth But truly to give this worthy Person his due he propounded this only as a Handsome Hypothesis a neat Philosophick Fiction which he thought might serve as a good Expedient to solve some Celestial Phaenomena But he intended not that any Man should look upon it as a Reality and thereby exclude the Mosaick Doctrine For his own Words are these It is not to be doubted that the World was at the very first created with all its Perfection so that there were then existent the Sun Earth and Moon This the Christian Faith teacheth us and even natural Reason perswades us to think so for when we attend to the Immense Power of God we can't imagine that he ever made a thing which was not every ways entire and perfect Thus he establisheth the Mosaick System according to which the Earth was before not after the Heavens yea as gross as it was it was the First-born of the Creation and consequently the Hypothesis about its being made by Absorption is a Fiction So according to Moses the Earth was the Basis and Foundation of the World and the Sun and other Luminaries were placed in the Firmament which is said to be above the Earth wherefore the System that makes the Earth the Center and not the Sun is founded on this Before I dismiss this Head I might take notice how mightily concern'd the Arcâ—aeologist is about the Inequality of the Days Works and especially that of this Fourth Day which he tells us exceeds all the other five and therefore he cannot give Credit to Moâ—es's Hexaëmeron This is the wild Reasoning of this Philosophick Adventurer Indeed both here and in other Places where he descants on the Mosaick History he uses a most extravagant and to speak plainly a most irreligious Liberty confronting the Text with an unsufferable Boldness and playing upon it with a most unbecoming Raillery Is he to set the Almighty Creator his Tasks and proportion them as he think fit Must every Day 's Work be equal or else must it not be believed Yea is he able to tell what is equal or unequal with the Omnipotent Deity and most Wise Architect of the World Surely this is not the Language of a Christian Man Yea which perhaps will affect him more 't is as sure that he dotâ— not talk like a Philosopâ—er for it is certain and all Intelligent Men will acknowledg it that Dull Gross heavy Matter aboâ—t which the foregoing Days Works were conversant is not if we speak of the Nature of the thing so soon moved shaped and order'd as that which is Tenuious Fluid subtile and active The Make of the Heavens and all the spatious Bodies of the Stars was quickly dispatch'd because the Matter of them was Ethereal light tractable and by reason of their â—iry and agile Nature they presently ran into that Shape which they now appear in This should have been consider'd by this Cavilling Gentleman and he ought to have made a Distinction between what in it self is Dull and what is Active i. e. the Tâ—o Different Principles of the Creation which I have before asserted If he had done so he would
foretold concerning Xerxes that by his Strength through his Riches he should stir up all against the Realm of Greece ver 2. which we read was punctually fulfilled for he entred Greece with an Army that consisted of a Million of Men. And what is said concerning Alexander the Great viz. that his Kingdom should be broken and divided towards the four Winds of Heaven and not to his Posterity c. ver 4. we know was really accomplish'd The rest of the Chapter is a Prophetical History of the Exploits of those several lesser Kings among whom the Grecian Monarchy after Alexander's Death was divided especially of Antiochus the Great and of Antiochus Epiphanes Here as in the former Chapters you may see many things foretold a long time before they were fulfill'd which is a certain and undeniable Argument of the Prophetick Spirit in the Scriptures We might proceed to the Predictions and Prophecies of the New Testament which we see also are performed in great measure Here was foretold the wonderful Propagation of the Gospel the Rejection of it by the Jews the Receiving of it by the Gentiles the Destruction of Ierusalem and all the Calamities of that Nation These Predictions we know are accomplished Besides in the Writings of the New Testament we read that Christ foretold many things concerning himself and his Followers as the Scandal which his Disciples especially Peter would give Mat. 26. 31. Peter's triple Denial of him Luke 22. 31. and yet at the same time he foretold that it should not be accompanied with a final falling away ver 32. He foretold that he should be betrayed and that he should be mock'd and scourg'd and at last crucisied and that the third Day he should rise again Mat. 20. 17 18 19. And as he predicted his own Death the Place Time and Kind of it with the time of his Resurrection and I might have added also of his Ascension and of his sending the Holy Ghost so he did the same as to the manner of Peter's Death and he foretold Iohn the Evangelist's long Life He told his Disciples what should befal them after his Departure what Calamities and Sufferings they should meet with for their professing the Gospel and owning his Cause He acquainted them that the Gospel should be preach'd throughout the whole World that Scandals and Heresies should come into the Church that many should apostatize from the Faith and desert Christianity Mat. 24. And the Evangelists and Apostles as well as our Saviour from that Spirit of Prophecy which was in them foretold sundry things which we see since are fulfilled In their Writings are Predictions concerning the Calling of the Gentiles the Conversion of the Jews the State of the Christian Church the Rise of Antichrist his Character his Progress and his dreadful Downfal a great part of which is already fulfill'd Much of the Fate of the World which they foretold God hath brought to pass which gives us assurance that the rest will be accomplish'd in due time Yea there are at this day Prophecies fulfill'd every hour as that of the Blessed Virgin in her Magnificat From henceforth all Generations shall call me Blessed Luke 1. 48. The Memory of this holy Woman is daily celebrated in the Christian Church and her Name is blessed throughout all the Assemblies of the Saints They with one accord rejoice that of her was born the Holy JESUS who is Blessed for evermore And so likewise what Simeon and Anna foretold of Christ are every day accomplished some part of their Prophecies is at this very instant made good That is another Prophecy which is now fulfilling 2 Tim. 3. 1. In the last Days perillous Times shall come for c. with several others that might be named the Accomplishment of which no unprejudiced Man and of common Ingenuity will refuse to acknowledg Now this wonderful Prophetick Spirit in Scripture is a strong Argument that these Writings were inspired by God and that the Matter of them is Divine For the foreknowing or foretelling of things to come is one Character of the True God as you read in Isa. 41. 22 23. From thence it is evident that none can predict them unless he be immediately enlightned and taugh◠of God The certain and infallible Knowledg of future Contingences which depend on free Causes is from Him alone Wherefore when we see as in our present Case that things were expresly foretold several hundreds of Years before they came to pass and when we see that the Events exactly answer'd to the Predictions we cannot but acknowledg that these Predictions were from God and could not be from any else If it be objected That other Writings beside◠the Bible have Predictions in them and that Men of Skill and Sagacity do sometimes foretel Futurities yea that those who have the least Converse with God those who deal with Evil Spirits have predicted things to come and therefore this Argument is of no force I answer first It is true that Natural Skill especially improved by Art by Reason and Philosophy and the knowledg of the Laws of Nature will give Men Insight into some Futurities For God hath impress'd a particular Quality on Natural Bodies and they keep a constant Course He hath fixed a way for his Creatures to act in and they never go out of it of themselves The Operations and Effects of Fire and Water of Gravity and Levity in Bodies the Motion of the Sun and Moon and the Eclipses of either and the several Aspects of the Heavens may certainly be foretold for they continually and unerringly keep their Progress unless God pleaseth sometimes to cross their usual Course as when the Waters of the Red-Sea stood up on a heap whilst the Israelites passed over The Fire in Nebuchadnezzar's Furnace was restrain'd from doing any harm to those that were cast into it the Sun stood still in Ioshua's time and was retrograde in King 〈◊〉 And so there are monstrous and mishapen Creatures born into the World which deviate from the common Procedure of Nature But supposing that God suffers his Creatures to act according to the Laws of Nature it is easy to make a Judgment of them and to foretel what shall happen But the things we are speaking of and which are foretold in the Holy Writings are of another kind they are not fixed and determined by Nature and therefore 't is not in Man's power to predict their Events Again Physicians have their Prognosticks whereby they foretel what will become of the Patient whether the Disease will be hardly cured or easily or not at all But because these Prognosticks are founded on a great many Symptoms and these are uncertain and dubious it follows that those are so likewise though 't is certain an experienc'd Artist will see very far here Then as to future Occurrences in Bodies Politick a wise Man may by careful Observation and Remarks on the Affairs of the World gain some Insight into these by being long
Books with us We need not stay to attend here to what a late Learned Writer before named hath with much Confidence but slender Reason suggested viz. that the Bible of the Old Testament is an Abbreviated Collection from Antient Records which were much more large He confesseth that the Canon of Scripture is taken out of Authentick Registeries but the Authors who collected it added and diminished as they pleased especially he asserts this concerning the Historical Books that they are Abridgments of larger Records and Summaries of other larger Acts kept in the Jewish Archives and these publick Scribes who writ them out took the liberty to alter Words as they saw occasion So that in short according to this Critick here are only some broken Pieces and Scraps taken out of the first Authentick Writings A bold and daring Assertion and founded on no other Bottom than F. Simon 's Brain Who would expect this from one that is a Man of great Sense and Reason one that is a great Master of Critical Learning and hath presented the World with very choice Remarks on the History of the Bible for truly I am not of his Opinion who saith he sees not any thing in this Author's Writings buâ— what is common It is to be lamented that a Person otherwise so Judicious and Observing hath given himself up here to his own Fancy and Conceit He invents a new Office of publick Registers that were Divinely inspired he makes Notaries and Prophets the same He gives no Proof and Demonstration of that Adding and Diminishing which the Scribes he talks of made he hatâ— not one tolerable Argument to evince any of thâ— Books of Scripture to be Fragments of greater ones Indeed I should mightily have wondred that so Ingenious so Sagacious so Learned a Man haâ— broach'd such groundless Notions if I did noâ— consider that this subtile Romanist designs hereâ—â— as most of that Church generally do to depreciaâ—â—â— the Bible and to represent it as a Book of Fragments and Shreds that so when our Esteem 〈◊〉 the Authority of Scripture is weakned yea taken away we may wholly rest upon Tradition anâ— found our Religion as well as the Scriptures 〈◊〉 that alone This is that which he drives at in 〈◊〉 Critical History both of the Old and New Testamenâ— But all sober and considerate Persons will bewarâ— of him when they discover this Design Theâ— will easily see through his plausible Stories foâ—â— Surmises bold Conjectures and seeming Argâ—mentations and they will have the greater Reverence for the Bible because he and others havâ— attacked it with so much Contempt and Rudenesâ— and purposely bring its Authority into question that they may set up something else above 〈◊〉 Notwithstanding then the Cavils and Objection of designing Men we have reason to believe anâ— avouch the Authority of the Old Testament and to be thorowly perswaded that the Books are entirely transmitted to us without any Corruption and are the same that ever they were without and Diminution or Addition We have them as they were written by the first Authors we have them entire and perfect and not as some fondly suggest contracted abbreviated curtail'd Unto the Iews the antient People of God were committed his Oracles as the Apostle speaks and they shewed themselves conscientious and diligent Conservators of them The Jewish Nation saith St. Augustin have been as 't were the Chest-keepers for the Christians they have faithfully preserv'd that Sacred Depositum for them they have safely kept that Ark wherein the Law and the Prophets were Lock'd up God would have the Jews to be Librarii Christianorum saith Drusius Keepers of those Sacred Volumes for us Christians and it is certain they kept them with great Care the like whereof is not to be found to have been taken in preserving any other sort of Writings under Heaven And seeing they have so carefully handed the Old Testament down to us we are concern'd to receive it with a proportionable Thankfulness and to reckon this their Delivering of those Writings down to us as no mean Argument of their Truth and Certainty Secondly The Authority of the New Testament is confirmed by External Testimony or Tradition no less than that of the Old Testament We have the Authentick Suffrage of the Primitive Church the Unanimous Consent of the Christians of the first Ages that this Book is of Divine Inspiration and that it is Pure and Uncorrupted Some of the Fathers and first Writers give us a Catalogue of the Books of the New Testament and they are the very same with those which we have at this day Athanasius particularly enumerating those Books sets down all those which we now embrace as Canonical and no others And many of the Fathers of the first Ages after Christ as Irenaeus Iustin Martyr Clemens Alexandrinus Origen Tertullian c. quote the Places in the New Testament as they are now If it be objected that in the Fathers sometimes the Text of Scripture is not exactly what we find it and read it at this day This must be remembred that they sometimes quoted the Meaning not the very Words At other times their Memories fail'd them as to the Words and thence they chang'd them into others and instead of those in the Text used some that were like them So when they were in haste and not at leisure to consult the Text they made use of such Words and Expressions as they thought came nearest to it Heinsius shews this in a vast many places Sometimes they contract the Word of the Text and give only the brief Sense of it at other times they enlarge it and present us with a Comment upon it yea sometimes as they see occasion and as their Matter leads them to it they invert the Words and misplace the Parts of the Text. But no Man ought hence to infer that the Scriptures of the New Testament then and now are not the same And as for the Number of the Sacred Writers and their Books it hatâ— been always the same i. e. the same Catalogue and Canon have been generally acknowledged and received by the Christian Church It is true some Particular Books have been questioned but by a few only and for a time but the Church was at last fully satisfied about them the Generality oâ— Christians agreed to own all those Books which are now owned by us All the Eastern Churches held the Epistle to the Hebrews to be Canonical though the Latins it is granted were not so unanimous This Epistle and that of St. Iames the second Epistle of St. Peter the second and third of St. Iohn and the Epistle of St. Iude and the Apocalypse were questioned in the first Century saith Eusebius but he acquaints us withal that they were afterwards by general Consent received into the Canon of Holy Scripture for the Doubts were resolved upon mature Deliberation So that the questioning of those Books is now a Conâ—â—rmation of the Truth and Authority of
of this Question and let you see by what means the Pagan Writers arrived to a Knowledg though â—ndeed dark and obscure not only of these Particulars already named but of a great number more which I shall now proceed to add II. The Production of Adam and Eve is attested by the same Persons That the First Man was made of the Earth or the Clay of the Ground is delivered by the most Authentick Authors among them I will not insist upon the constant Opinion and Perswasion of the Athenians who held they were sprung from the Ground they lived on and were not descended from other Nations Which perhaps arose first from the Tradition concerning the making the first Man out of the Earth Plato and several good antient Authors testify that this People of Greece held themselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. born of the Earth and in memory of this they wore Golden Grashoppers and were called from those Animals Tettigophori because this sort of Creatures is thought and believed to have its Rise from the Earth And there were said to be not only in Attica but in Thessaly and Arcadia some of these Autochthones People that were begot out of the Soil Yea the old Britains our Ancestors were said to be such as Diodorus the Sicilian and Caesar tell us nay seem to believe They were Aborigines i. e. they had their Original from the very Ground they lived on Which Notion as I conceive was either from the Giaâ—â— called Sons of the Earth or from Adam and 〈◊〉 who we are certain were formed out of the Earâ—â— These were the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the antient Aâ—â—rigines born from their own Soil the Earth wâ— their Parent This Terrestrial Extraction of tâ— First Man is mentioned in several Places by Plâ— And Empedocles as Censorinus tell us and 〈◊〉 Eleates as Laertius relates held the samâ— There is a Passage in Cornelius Tacitus which I 〈◊〉 perswaded refers to this for speaking of the Original of the Germans he saith 't is recorded â— their antient Annals and Monuments which aâ— in Verse that the God Tuit and his Son Mannus born of the Earth were the Founders of that Nation Tuit or Thuet is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mannus or Man is Adam the first Man for Man in the German Language is Vir who was the Son of God and the reason is here given because he was made by him out of the Earth for I conceive there is a Transposition in the Words i. e. et should be placed before terrâ editum which Words belong to the next viz. filium Mannum Hence it appears that this Notion of Man's Original from the Earth was among the old Germans who derived it first from the Mosaick Records I will at present omit several Quotations out of the Greek Poets who were the first Divines and Philosophers among the Pagans as Orpheus Hesiod Homer who testify this very thing From these the Latins borrowed it as Iuvenal who speaking of the first and antientest People of the World describes their Original thus Compositique luto nullos habuere Parentes Which Words are a plain Reference to Adam's 〈◊〉 made of Clay or Earth But Ovid who was â—ell acquainted with all the antient Notions of the Geâ—tiles is more clear and open and relates the 〈◊〉 Passages in the Mosaick Story concerning the Original of the World and that in Words coming â—s near to Moses as may be In the close he tells how Man was made after the Creation of all other things Sanctius his animal mentisque capacius altae Deerat adhuc quod dominari in caetera posset Natus homo est This is Moses exactly Deerat adhue answers to Gen. 2. 5. there was not a Man Quod dominari in caetera posset is the same with what we read in Gen. 1. 26 28. that Man was made to have Domiâ—on over the Fish of the Sea and over the Fowl of the Air and over every living thing that moveth on the Earth Here are two of the chief things which â—re delivered in the beginning of that Sacred History in Genesis viz. that Man was made last of all and to have Rule and Dominion over all the Creatures Sanctius animal excellently expresses that Man was made for Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato calls him or he is stiled Holy because made after God's Likeness which follows presently after Finxit in effigiem moderantum cuncta Deorum The word finxit here is the proper Version of thâ— Hebrew Iitzer which is used in Gen. 2. 7. Tâ— Lord God formed Man Deorum answers to Elobâ— in the plural Number and so Moses introduceâ— God speaking Let Vs make Man Vs in the plâ— ral In effigiem Deorum is the true Translation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Image of God in which Man is said to be created Gen. 1. 27. So that there is another grand Truth which the Pagâ— took from the Holy Writings viz. that God created Man after his Likeness or in his own Image Gen. 1. 26 27. Thus you see this Interpreter of the antieâ— Theology agrees with Moses yea it is evident without any fanciful straining that he not only took the Things themselves but the very Word and Expressions from the Divine Writings Oâ— applies and attributes this Formation of Man â— Prometheus the Name certainly of the Wise God for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Greeks from whom â— borrowed this is Sapiens Providens Sagax Aâ— this Prometheus formed Men of Clay which agree with the Formation of Adam recorded by the Iâ— spired Writer Wherefore both Tertullian anâ— Lactantius think it reasonable to believe that thâ— first Formation and Origine of Man's Body which the fabulous Poets speak of was transmitted from the sacred and inspired Verity and that the thing is the same in both though disguised by the Poets in other Words and Names And when Ovid adds that he took Fire from Heaven to animate his lumpish Clay you must pardon this innocent Addition for as you shall observe all along it is the way of these Men to put in something of their own to disguise the Sacred Stories with their own Inventions and Fables though truly here we are noâ— able to interpret this very appositely and to applaud the Poet who knew that dull and inert Matter could not actuate and enliven it self but that there was need of some Heavenly and Divine Principle to set it on work some active Ray of Life from above to inspire it And what is this but the Breath of Life mentioned in Gen. 2. 7. by which Man's Body was enlivened and envigorated for when it is said there that God formed Man out of the Earth it is immediately added He breathed into his Nostrils the Breath of Life and Man became a living Soul From which manner of Expression Nismath hajim and that other in Gen. 7. 22. Nismath tuach
by Coelicolae for there they are said to be an unheardâ—of Name and a new Crime whereas they had that Name in Augustus's time according to Strabo There have been different Opinions concerning the rise of this Pagan Contumely viz. that the Iews adored the Heavens and the Clouds Some think it commenced from the superstitious and idolatrous Practice of that People in worshipping the Host of Heaven as we read they did But I cannot assent to this because 't is unreasonable to imagine that the Pagans would jeer the Jews for that â—hich they visibly practised themselves Others â—ay this arose from the Devotion of the Jews who â—sed to look up towards Heaven when they made their Prayers to God But this was in common to them with the Pagan Worshippers who naturally had this Posture of Devotion and cast up their Eyes and spread out their Hands towards Heaven therefore this could not be the occasion of this Imputation But there is another Opinion which I find most applauded and it is this that this Obloquy of the Heathens proceeded from their mistaking the use of the word Shamajim Heavens among the Hebrews and even in the Scripture it self where sometimes it signifies God â—imself This is the Conjecture of the Learned Mr. Selden hence saith he the Gentiles inferr'd that the Jews made Heaven a Deity But I apprehend this Inference could not be made by them because Shamajim is used in this sense but in one place in the Old Testament viz. in Dan. 4. 26. the Heavens do rule where the Heavens import God himself But I can't believe that the Pagans thought the Jews were Worshippers of the Heavens because in this one single place and no where else God is call'd Heaven And though I grant the Jewish Rabbies used the word Shamajim thus making God and the Heavens Synonymous in some places of their Writings yet they do it no where so as there might be occasion for this Mistake Having thus told you what I conceive did not give rise to this Pagan Accusation I will acquaint you what I take to be the true and only occasion of it Here then you must observe that that which is the chief thing in the Jeer is that the Clouds were worshipp'd Nil praeter Nubes c. 〈◊〉 adoring of these the Railery arises and the 〈◊〉 are but mention'd by the by as being 〈◊〉 Place where these Clouds are This being prâ—â—sed I offer it as a probable Assertion that 〈◊〉 Piece of Pagan Railery was borrow'd from 〈◊〉 we often read in Moses's History that God led 〈◊〉 Israelites in their Journey from Egypt and throâ— the Wilderness by a Cloud that went beâ— them To this they often look'd up the Câ—â—duct of this they daily attended to with grâ— Reverence the Report of which occasion'd tâ— Charge of the Pagans against the Jews that theâ— were Cloud-Worshippers This is undeniable 〈◊〉 that miraculous Leading of that People by a 〈◊〉 could not but be very famous among the Neigâ—bouring Gentiles who soon communicated 〈◊〉 news of it to others that were about them and 〈◊〉 this Report came to be frequent in the Mouths 〈◊〉 most Pagans And truly when they related thâ— the Cloud was adored by the Jews they were 〈◊〉 mistaken for it was no other than the Symbol 〈◊〉 God's Presence it was a secondary and remoâ— Object of their Reverence and Devotion as the Ark and more especially the Mercy-Seat was Only here they shew'd their gross Ignorance in concluding that if the Jews worshipp'd one Cloud they might as well pay the same Respect to another yea to all whence we are told by the Poet that they worshipp'd nothing else but Clouds Though truly I am willing to take this Author iâ— another Sense and I will go yet further and offer this to be consider'd viz. whether the wonderful Fire as well as the Cloud which went before the Israelites in their Travels be not here mention'd by this Poet seeing Farnaby in his Notes and others before him acquaint us that this Verse in some Copies is read thus Nil praeter Nubes Coeli lumen adorant Where by Nubes we understand as I have said before the Pillar of the Cloud which was the Israelites Guide in the Day-time and by Coeli lumen the Pillar of Fire or Light which conducted them in the Night It is very likely that this latter reading of the Verse is the truest and accordingly you have a plain and obvious Account of what we undertook to enquire into viz. the Cloud which the Jews were said to worship and of something more namely the Light of Heaven which this Writer saith they shew'd the same regard to which is no other I conceive than that Fiery Pillar which continually appear'd to the Israelites in the Night and directed them in their way and 't is most appositely here call'd Coeli lumen the Light of Heaven according to the very stile of the Old Testament where 't is stiled a Light of Fire Psal. 7â— 14. and where we are informed it was set up in the Heavens on purpose by God to give them Light Exod. 13. 21. This I say is the plain Account of this Poetick Passage and I do not see any Objection that lies against it Wherefore I take it to be as notable a Testimony as any we have â—rom the Pagan Writers of the Truth of the Mosaick History and other Records of the Old Testament CHAP. V. From the Writings and Practices of Strangers it is â—â—vident that there were such Jewish Usages and Câ—â—remonies as these viz. The Observation of 〈◊〉 Seventh Day Washings and Purifications Paâ—ing of First-fruits and Tithes Abstaining from certain kinds of Food Peculiar Garments for thâ— Priests Bearing the Tabernacle and Ark Tâ— High-Priest's going once a Year into the Holy of Hâ—lies Sacrifices with several things that belong'd to them The Mercy-Seat and Oracle The Urim aâ—â— Thummin the Scape-Goat the Water of Iealoâ—sy the Feast of Tabernacles Nazaritism Vnleâ—vened Bread Circumcision the Law of Cherem Lots Cities of Refuge New-Moons Iubilee Mysteries and Types Ample Testimonies out of Profane Authors are added concerning Moses VI. THe Mosaick Ceremonies and the prevailing of them as very antient are vouched by the very Practice of the Pagan World To instance in some for it would be too tedious to mention all and first in the dividing of Time into Weeks or Seven Days and the observing a Seventh Day as sacred thus Hesiod called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seventh Holy Day because among the Gentiles this was a Day of Solemn Worship set apart for Religious Offices It is observ'd by Lampridiâ— of Severus the Emperor that he used to go to the â—pitol and frequent the Temples on this Day Yea the very word Sabbath was used by some of them thus Suetonius saith Diogenes the Gramâ—arian used to hold Disputations at Rhodes on the Sabbaths And from Lucian we learn that the Seventh Day was a Festival
Though this might put them upon offering part of their Increase to those from whom they thought they received the whole yet this particular Quota is no Dictate of Nature They were not bid by the Law of exact Reason to consecrate the Tithe of all to the Gods It is as reasonable and accountable to give a ninth or eleventh Part to them as the Tenth Therefore this must proceed from some positive Law and particular Institution And hence I gather that the Pagans received this Rite and Custom from the Iews who were under a Law of Tithes by the special Command of God as the Scripture informs us And though a late Author of great Learning reckons Tithes to have had their Rise from the Pagan World yet he cannot but be sensible that the contrary is universally imbraced by the Learned Selden particularly proves that the Phoenicians and Egyptians and others who were near Neighbours to the Jews received that Custom from the Jewish Nation and that afterwards it was transmitted from those neighbouring Heathens to others farther off as the Greeks Romans c. Or if it could be found that some Heathens before the Jewish Dispensation offered Tithes we might reasonably assert that some of the Patriarchs before the Law gave occasion to the Heathens to do so But this can no where be found but on the contrary the antientest Instance of giving Tithes is that of Abraham we read that after a great Victory he devoted the Tithes of all the Spoils to the Priest of the most High God From this and the like Practice the offering of Tithes among the Heathens took its beginning Fourthly Abstaining from certain kinds of Foâ— among the Jews caused it is probable the samâ— Custom among other Nations The Distinction 〈◊〉 Clean and Vnclean Meats was derived from the Jews to the Egyptians thus Herodotus and Plutarch report that these eat no Swines Flesh yea if they do but touch it they wash themselves Sâ— it is related concerning the Phoenicians Cretianâ— and Syrians that they abstain'd from this sort 〈◊〉 Flesh. These last also eat neither Fish nor Pigeons Some of the Greek Philosophers observ'd this Difference of Meats very strictly as Diogenes Pythagoras Apollonius Tyanaeus as Laertius Plutarch and Philostratus assure us The Old Pythagoreans abstain'd from several kinds of Food especially they refrain'd from eating of Fish What God tacitly forbad in Sacrifices as the Brain and the Heart for neither of these are commanded to be sacrificed unto God those Philosophers openly forbad at their Tables And they derived from the Hebrews their not eating things that died of themselves or that had Blood in them In many other Usages it might be shewed that the Pythagorean Way was an Imitation of Judaism Fifthly The Heathen Priests Garments were in imitation of those which the Jewish Priests wore The Pagan Pontiffs wore a Mitre on their Heads as Philostratus testifies and a White Vest or Linen Ephod was the usual Apparel of their Priests in their Holy Service as Valerius Maximus and others inform us A worthy Writer before mentioned asserts that the Priests Vestments of Linen were a Ceremony taken from the Egyptians and quotes Authors to prove that the Egyptian Priests used such a sort of Vesture But it is more probable that the Egyptians and other Nations had it from the Jews I am not singular in this it was the Sense of the Antients as Photius intimates that the Worshippers of Idols in imitation of God's Priests clothed theirs with a peculiar sort of Garments which were after the fashion of the Ephod With which agrees the Learned Bochart The Egyptians saith he being in many things followers of the Jews permitted their Priests to wear no other Vestments but Linen ones And again in the same Place he saith Plutarch doth greatly philosophize concerning the Linen Garments which the Egyptians wore but more subtilely thâ—n solidly he being ignorant that many Rites and Usages of this nature were derived from the Jews to the Egyptians And Huetius is poâ—itive in this Notion saying The Priests of Isâ— i. e. the Egyptian Priests wore Linen and therein imitated the Linen Garments of the Hebrew Priests Sixthly The carrying of the Heathen Gods in little Tabernacles Tents or portable Temples as you read of the Tabernacle of Moloch Amos 5. 25. and Acts 7. 43. was taken from the Jews carrying the Ark which was the Symbol of God's Presence So Gaspar Sanctius The Tabernacle saith he of Moloch was a certain Bier on which Moloch was carried about in solemn Pomp whom the Jews after the fashion of the Gentiles carried with them whithersoever they went in a Religious Manner and for Protection-sake making him the Companion and Guide of their Travels even as the Jews of old observe that carried the Ark and in it the Divine Oracle through the Wilderness Thus Dr. Godwin The bearing or taking up of this Tabernacle â—ay seem to have its Original among the Heathens from an unwarrantable Imitation of Moses's Tabernacle which was nothing else but a portable Temple to be carried from place to place as need required For as he goes on it cannot be denied that many Superstitions were derived unto the Heathen from the true Worship of God which he himself had prescribed unto his People But the worthy Author afore-cited is of another Opinion telling us That the Tabernacle of Moloch was the first Original of tho Tabernacle of God God saw that the Pagans took up on their Shoulders the Tabernacle of Moloch and thereupon made a Tabernacle for himself and an Ark to be born upon Shoulders Thus he And if you would see the Parallel between Moloch's Tabernacles and God's Tabernacle take it from that Learned Pen thus Moloch's Tabernacle was portable therefore God's was so Moloch's Tabernacle contained in it his Image so the Tabernacle of Testimony had in it the Ark and a pair of Images viz. the Cherubims In Moloch's Idolatrous Temple Moloch shewed himself present by his Image and by giving Answers thence Accordingly in the Jewish Tabernacle the True God inhabited and exhibited frequently a sensible Testimony of his Presence The Idolatrous Tabernacle was called the Tabernacle of Moloch i. e. the King Semblably the Mosaick Tabernacle was accounted and held to be the Palace and Mansion of the Highest King i. e. God The Tabernacle dedicated to Moloch represented the Sun placed in its Celestial Tabernacle In imitation of this Moses's Tabernacle was a Representation of the Heavens and the Stars and the whole World Seeing the Learned Author was pleased to publish this Parallel to the World I hope it is no Offence to repeat it here and with submission to so accomplish'd a Person to deliver my Thoughts freely of it He will not permit it to be said that the Devil apes the Almighty this he discards and brands as a Vulgar Error But I crave leave to ask this Question Is not this more
Tongue which expresly mention the great Friendship of those two Kings and the latter's sending Materials and Workmen for the Temple He quotes Dius who wrote of the Phaenician Affairs and attests the same thing of Solomon and Hiram He tells us that Menander speaks of the great Famine and want of Rain in Elias's time and that he speaks of Salmanesser King of Asâ—yria and that Herodotus mentions Senacherib King of 〈◊〉 same Country and his being discomfited Tâ— same Author takes notice that Nebuchadnezzar spâ—â—ken of in Daniel is mention'd in Berosus in 〈◊〉 gasthenes who writ of the Indian Affairs in Dâ—ocles who treats of the Persian and in Philostrâ—â—tus's History of the Phaenicians and Indians To proceed it is Recorded that the Sun 〈◊〉 back in King Hezekiah's days by the special Command of God who as you read in 2 Kingâ— 20. 11. brought the shadow ten Degrees backward by which it had gone down on the Dial of Abâ—â— The Degrees in this Dial are to be understood â— those in the Heavens say some Others think the Degrees were Lines Engraved on the Dial. So many Hours or so many Half-Hours or so many Quarters are thought by others to be meant The Miracle was here saith a Learned Man that the shadow on the Dial went back not that the Sun it self did so But this is a great mistaking of the Miracle for it is expresly said Isai. 38. 8. The Sun returned ten degrees by which degrees it was gone down The Sun it self as well as the shadow moved backwards Again 't is undeniable that this Glorious Luminary of Heaven really went back and consequently that a very considerable duration of time it may be ten hours were added to the ordinary day for the King of Baâ—ylon sent an Embassadour on purpose to Ierusalem to enquire about this Prodigy and to know what caused so long a Day and such a Change of the Course of Nature 2 Kings 20. 12. This argues that those at Babylon saw this unusual Motion of the Sun for as to the going back of the Shadow on that Dial they could not see it This shews it was a real thing and consequently Miraculous and Portentous and that it was not the shadow only on the Dial that went backward so many Lines or Stroaks without the Sun 's going back in the Heavens as some have fancied The Chaldean Astronomers could not but hear of as well as see this Prodigious sight for it was as sensible to them as to the King of Babylon but out of ill will and malice they labour'd to suppress this Retrograde motion of the Sun whence it is as Mr. Broughton hath observ'd that though they reckon up several Eclipses which happen'd about this time yet they say nothing of this Miraculous going back of the Sun Yet as a knowing Person hath observ'd there is a Mystical Remembrance of the Shadow on Ahaz's Dial and the length of that Day among the Persian Priests in their Religious Rites perform'd to Mithra But what those other Pagans would conceal their very Poets have deliver'd down to us in a Fable telling us that the Sun being angry at Hercules's Birth made the Night unusually long For if the Sun make an extraordinary Day in one part of the World it follows that there must be a Night of an extraordinary length in another part of it We find also that the foresaid Persians in memory as it were of the Sun 's prodigious going back in King Hezekiah's time Celebrate a Tripple Sun viz. Going forward returning back and again going forward as Tirinus observes out of Dion Some have thought that the Pythagorean Metempsychosis had its Original from Nebucâ—adnezzâ—â—â— Transformation into a Beast which the Book of Daniel speaks of That he was really turn'd into a Beast as to shape it is not improbable for we read of People among the Scythians call'd Neuri that were constantly every year for some days together turn'd into Wolves and then return'd to their former state again Herodotus who relates this saith it was conâ—idently reported by the Scythians The same happens every year to some People in Livonia the Posterity of those Neuri saith a Credible Author who made it his business to inquire narrowly into this matter and he adds the like Examples in some other Countries Wherefore it cannot be utterly dis-believ'd that Nebuchadnezzar was thus Bestialized and remain'd seven years so as the Sacred History informs us Or if by reason only of Melancholly he thought himself a Beast as Physicians have reported that some have imagined themselves to be Wolves others to be Dogs others Cocks and have really believ'd they Worried Bark'd and Crow'd which are the Actions proper to those species of Animals this was foundation sufficient for the amazed Pagans to proceed upon and to make some fanciful matter out of it Hence therefore some of the Heathen Metamorphoses which the Poets are frequently talking of were coined and hence as I have said the Pythagorean Transmigration i. e. the passing of the Souls of Men into Brutes had its birth Which is the more credible from this consideration that this Wonderful Transformation of that Great Monarch happen'd at or about the same time that Pythagoras was at Babylon whiâ—her â—e Travell'd on purpose to gain the Eastern Learning Hence he brought the Report fresh with him and being of a fanciful Genius thought the best way to solve that strange occurrence was to assert the Metempsychosis for the Corporal Transformation he thought argued also the Change of Souls Nebuchadnezzar's Dream Dan. 2. of an Image with a Golden Head Breast and Arms of Silver Brazen Belly and Legs of Iron which represented the four Monarchies of the World was the foundation of the Poetical Division of Time into four Ages which they distinguish according to those four Metals first the Golden-Age which began with the beginning of the World and lasted to Saturn's being turn'd out of his Kingdom This signisies the happy State of our Fore-Fathers in Paradise for Saturn is Adam as you shall hear afterwards Secondly there is the Silver-Age which lasted from Saturn's Exile and being deposed 'till Nimrod or Iupiter Belus who is the same In this Age all Arts were found out they say and this truly in part is testified by Scripture Thirdly they tell us of the Brazen-Age which began under Nimrod or Iupiter Belus and lasted to the first year of the return of the Heraclidae In this Age Tyranny grew up and Wars began and Slaughter was rife as the Poets relate and not untruly for we find the same in Sacred History The fourth Age is of Iron it began from the return of the Heraclidae into Peloponesus and lasts to these very times and so 〈◊〉 Heâ—iod Virgil Ovid and other Greeâ— and Latin Poets speak of these Four Ages compâ—ring them to those Four Metals which without dispute was from Nebuchadnezzar's Dream and Daniel's famed Interpretation of it
wrote â—ssuring us that it was seen not only by himself but by Apollophanes who was at the same time with him at Heliopolis in Egypt They were both greatly astonished concluding some strange thing was happening to the World but Dâ—onysius said to have cried out in such Language as this Either the God of Nature suffers or the Frame of the World is like to be dissolved This is that Dionysius who is call'd the Arâ—opagite Acts 17. 34. For returning home after his Travels he was chosen into the Senate of Areopagus and thence hath that Name and was converted to the Christian Faith by St. Paul Origen dealing with Celsus the Philosopher proves this Eclipse at Christ's Passion out of Phlegon Trallianus one of Trajans freed Men who it seems was a great Chronologer and Eusebius mentions the same Author and quotes his words which are these In the Fourth Year of the 202 Olympiad there happened a great Defection of the Sun such as was never known before The Day at the Sixth Hour was so turned into dark Night that the Stars appeared in the Heavens And he adds There was an Earthquake at the same time in Bithynia which over-turned several Houses in the City of Nice Thus that Writer What could be more Accurate seeing Christ's Passion was in the last Year of the 202 Olympiad which was the 18th year of Tiberius's Reign Or if according to Scaliger this be not very punctual for the Eclipse at our Saviour's Death he saith was in the beginning of the 203 d. Olympiad yet it is granted that a Years difference here is of no great moment especially when the time is so circumstantiated and fixed by what follows for the Hour of the Day assign'd by Phlegon plainly shews that he relates the same thing which St. Mark doth who expresly affirms the Eclipse to have happened at the Sixth Hour Mark 15. 32. Besides the Earthquake the Companion of the Eclipse is said by this Phlegon to have been at the same time which agrees with St. Matthew c. 27. v. 51. all which proves that this Pagan Writer refers to the very same Eclipse mention'd by the Evangelists Eusebius â—citeth the same Testimony and also adds the like suffrage of an other Gentile Writer who though not named by him is Thallus as Grotius proves from Iulius Africanus who citeth this Author for this very purpose and sets down his words and the same Testimony you will find mentioned by Origen Moreover Tertullian appeals to the Roman Archives about this portentous Eclipse and tells the Pagans that they had this recorded in those Authentick Tables yea that at the very moment when it happened it was inserted into those publick Records Lucian the Martyr appeal'd to the same publick Acts of the Romans as Eusebius repors he bids them consult their own Annals and lets them know that those would certifie them of the Truth of that Eclipse Shall I add to all these what Adrianus Gressonius in his History of China saith that those People have registred it in their Annals that at that very time about the Month of April an extraordinary and irregular Eclipse of the Sun happened at which strange and unusual thing Quam-vutius the Emperor of China was exceedingly troubled Thus this Prodigy which was taken notice of at Christ's Suffering on the Cross is attested by Pagans which is some accession to this Truth related by the Evangelists And it is the more considerable because we are certain that That Eclipse was not natural being in the Opposition of the Moon i. e. when the Moon was Full for it was the day before the Passover which fell on the Fourteenth Day of the first Month call'd Nisan which answers to our March when the Moon was Full and opposite to the Sun Now it is known to be against the Rules of Astrology that the Sun should be eclipsed when the Moon is at the Full whence we must conclude this Eclipse to have been Miraculous and altogether against the course of Nature and that it could be the Hand of God only to testifie Christ's Divinity Lastly We cannot but think that this wonderful Eclipse was seen and observed by the Enemies of Christianity and acknowledg'd by them to be a real Prodigy when we consider that the Evangelists expose this Relation to those professed Enemies of the Christian Religion who if such a thing had not happened could have presently confuted the Reporters of it Can it enter into our Thoughts that these Writers were so foolish as to imagine they could impose upon the Faith of Men in such a matter as this which was publickly to be seen and which every one might take notice of This is an unreasonable and groundless Surmise In the next place the Earthquake at Christ's Passion which as you have heard was attested by Phlegon is now more distinctly to be considered That Author indeed saith that it was in Bithynia but it might be in other Countries likewise He did not intend to relate how far it reach'd but what he knew and in what place it was most observ'd he sets down And this being join'd with the Relation of the Eclipse is an Argument as hath been hinted before that it refers to the Earthquake at Christ's Passion which not only shook the Land of Iudea but other remote Countries as the Lesser Asia wherein this Bithynia was For as the Eclipse was Universal so was the Earthquake it is probable and the whole Earth felt the shock of it though to some Places only it proved destructive as to this in Asia particularly With which concurs that of Pliny who tells us of an extraordinary Earthquake in Tiberius's Reign which over-turn'd Twelve Cities in Asia to help and relieve which the Emperor remitted their Tribute say Suetonius and Dion Concerning that Earthquake at our Saviour's Passion Eusebius quotes the Testimony of Thallus mention'd before and the same is alledged as an Authentick Witness by Tertullian and Origen Some Learned Men are pleased to relate here as appertaining to Christ's Passion the Story they meet with in Plutarch and quoted out of him by Eusebius of the Death of Great Pan lamented by the Daemons This falling out in the Reign of Tiberius and about the time as some conceive when our Saviour Suffer'd is applied by them to Him and his Death and they think it is to be reckoned among the Pagan Testimonies But I am not so well satisfied as to that but rather think it may more pertinently be made use of to shew how our Saviour dispossessed the Devils and silenc'd the Pagan Oracles which were given by them Accordingly we find that Plutarch from whom we have this Story brings it in upon occasion of the Oracles ceasing and he gives this as an Instance of it The Daemons saith he that assisted at those Oracles are departed a Proof whereof we have in this Pan. Lastly Of the rending the Veil of the Temple
by Emblems and Allâ—gories And Esop the famous moral Fabâ—list is the antientest Book in Prose that we have extant Hâ—raclitus gain'd the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becauâ—e of the Obscurity of his Writings by reason of his dark and enigmatical Representations of things Only Epicurus took the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his Motto and pretended to great Plainness and Perspicâ—ity But generally all the antientest Greek Sages were wont to â—et off their Opinions with a Mixture of Fable or Allegory This Symbolick Way of Learning was in use among the Gymnosophists and Druids as Laertius witnesses Phornutus faith the same of all the Antients Both Greeks and Barbarians used it saith Clemens of Alexandria This was partly the Fashion of the old Egyptians they used to wrap up the Mysteries of their Religion and of their Civil Affairs likewise in Hieroglyphick Figures as God who sees and sustains all things was represented by an Eye and a Staff the Periodical Revolution of the Year by a Serpent with his Tail in his Mouth a King by a Bee which is noted for its Honey and its Sting to tell us that Reward and Punishment are both necessary in Civil Government When they would represent Erudition or Learning they pictured the Heavens pouring down Dew which perhaps was borrowed from Moses Deut. 32. 2. My Doctrine shall drop as the Rain my Speech shall distil as the Dew For 't is not improbable that the Egyptians had many of their mystical Symbols and Expressions from the Jews as I have shew'd in another Place The Parabolical Way is not unlike to this it conveying the Notions of things to us by fit Representations by apt Symbols And our Saviour thought good to comport with this manner of Speech which he knew had been in use with the greatest Masters of Learning and he vouchsafed to imitate them because he could so innocently do it because as you shall hear by and by this was a very convenient and profitable way of imparting Truth to them 2. This Instructing by Parables and Allegories was used not only by the antient Philosophers and Sages among the Gentiles but as a learned Father hath amply shew'd by the holy Prophets and Men of God and other eminent Persons among the Jews of old There are interspersed in the Writings of the Old Testament several Parables and Speeches which are of a Parabolical Nature as Iotham's Parable of the Trees that went forth on a time to anoixt a King over them Judg. 9. 8. This indeed is properly an Apologue which in strictness of Speaking differs from a Parable in this that the Similitude is taken from a thing that is not only false but impossible for such is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this speaking of Trees which is here represented And such is that other Apologue viz. of the Thistle's sending to the Cedar 2 Chron. 25. 18. and an Overture of a Marriage between them which is mere Fiction and a bold attributing of humane Action to irrational and sensless things There is not a third in all the Bible of this sort But among the Parables used of old by God's People we may reckon that Aenigme or Parabolical Riddle of Sampson which he put forth at his Marriage-Feast Out of the Eater came forth Meat and out of the Strong came forth Sweetness Judg. 14. 14. Nathan's Parable of the Ewe-Lamb 2 Sam. 12. is a very notable one and is famous for the admirable Effect it had In Isaiah's Prophecy we read the Parable of a Vineyard ch 5. 1 c. and several Visions and Types in a Parabolical Manner In Ieremiah we have a great many Typical Representations and Parables as of the Linen Girdle and of the Bottles filled with Wine ch 13. of abstaining from Marriage ch 16. of a Potter ch 18. of a Potter's Vessel ch 19. of good and bad Figs ch 24. of a Cup of Wine ch 25. of Bonds and Yokes ch 27. In Ezekiel there is the like way of expressing great and important Truths viz. in a Symbolical way There you have the Types or Parables of a Siege ch 4. of a Barber's Razor ch 5. of a Chain ch 7. of Ezekiel's removing and of the Vine-tree ch 15. of two Eagles and a Vine ch 17. of Lions Whelps taken in a Pit ch 19. of a boiling Pot ch 24. Thus you see it was the antient Custom of the Prophets and holy Men to deliver their Instructions in way of Parables Yea this was the Guise and Genius of the Country the Eastern People used to wrap up their Observations on Nature and the Manners of Men in this mystical way Our Saviour vouchsafed to comply with the Practice of his Countrymen but especially he thought fit to conform himself to the manner of Speech and Delivery which the Prophets used and with which the Jews were acquainted Accordingly he delivered himself very often in a figurative and mystical Stile and uttered many excellent divine Truths in the dark way of Parables 3. He did this sometimes to hide his heavenly Matter from undeserving Persons that Pearls might not be cast before Swine nor Evangelical Truths be exposed to the wilful Despisers of the Gospel This Account our Saviour himself gives in Matth. 13. 10. When the Disciptes had said unto him Why speakesâ— thou unto them i. e. to the Multitude in Parables He answered and said Because it is given to you to know the Mysteries of the Kingdom of Heaven but unto them it is not given And v. 13. Therefore speak I to them in Parables because they seeing see not and bearing they hear not neither do they understand Some Parables which our Saviour propounded were so dark and obscure that none but the refined Minds of his Disciples could comprehend them Others who had wilfully blinded their Understandings were not able to see into the inward meaning of them Yea our blessed Lord designed to hide his Mysteries from those profane Persons and therefore disguised them in these dark Shadows 4. This artificial and allegorical Representation of things was to stir up our Diligence and to make the Truths when found out more acceptable If all Divine Veritles were propounded in an easy manner so that upon the first Proposal they were obvious to us this would nourish our Sloth and Idleness but when we see that our Blessed Instructor delivers some things which can't be understood without Difficulty and Pains this may invite us to be diligent in searching into the Mind of God and to use all our Indeavours to attain to a Knowledg of it 5. This may be assigned as another Reason why Christ was pleased to Discourse in Parables viz. that what he said might be the better fixed on their Memories for so it is that what comes in the way of Story or Narrative doth dwell longer with Men than another sort of Discourse As they listen to it with greater Attention â—o generally it makes a greater Impression upon them and consequently
Heaven and Earth shall pass away it referring to this Generation's passing away viz. at the End of the World the final Close of all things when there shall be new Heavens and a new Earth as St. Peter informs us Our Saviour here signifies the Time when the things he spoke of last ver 24 25. shall be accomplished When this Generation this present Creation of things shall be dissolved then and not before all these things shall be fulfilled Then shall be verified all those things which were said concerning the Dissolution of the World yea all the things mentioned in this Chapter For we must know that even the Predictions concerning the Destruction of Ierusalem shall be most signally fulfilled in the final Dissolution of Heaven and Earth because that was designed to be a Type and Representation of this And as for the word this which is join'd with Generation if any cavil at it I can prove out of abundance of Texts that it is sometimes of the same Import with the and so you might read it the Generation viz. of the Heavens and Earth But here as I conceive it is an Emphatical Word and refers to the things spoken of before viz. the Sun Moon Stars Earth and Sea ver 29. of this Chapter and Luke 21. 26. which further confirms the Acception of this Word which I propound viz. that it is meant of the Works of the Creation Or perhaps our Saviour did cast his Eyes about and intentively beheld the Heavens and the Earth and then pronounced these Words This Generation this Fabrick of the World which I now behold and all the Works in it shall not be dissolv'd till that very time when these my Predictions shall be verified The fulfilling of my Words and the Period of all things shall happen at the same time And lastly I will not conceal my Conjecture that these Words of Christ refer to what he had said in his Excellent Sermon on the Mount and if so then this Interpretation which I have offered will be thereby exceedingly confirmed His Words there are these Verily I say unto you till Heaven and Earth pass one Iot or one Tittle shall in no wise pass from the Law till all be fulfilled Mat. 5. 18. And his Words here run thus Verily I say unto you this Generation shall not pass till all these things be fulfilled Heaven and Earth shall pass away but my Words shall not pass away By comparing which Texts it plainly appears that there is the same Air and Aspect in them the same Stile and Mode of Expression are used so that we are hereby invited to expound one by the other First they begin with the same solemn Preface Verily I say unto you Secondly the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in both Places in the very same Signification for as Grotius observes on Mat. 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as interire perire and so it is here it signifies to be destroyed to perish to be anulâ—d Thirdly that considerable Passage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till all be fulfilled is in both Places and refers to the very â—ame things viz. the Law or Words or Predictions of our Saviour what he had said or what had been said of him And Fourthly the Works of the Creation the Fabrick and System of the World are spoken of in both Places though under different Expressions for in the former they are stiled Heaven and Earth in the latter the Generation But that they are of the same Import and express to us the same thing is clear from this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is exactly applied to both for though we make some little Difference in our English Translation rendring the Greek Word by passing in one Verse and passing away in the other yet the Verb it self is the same in the Original and accordingly should if we would be accurate be rendred alike in both Verses Whence it appears that the Generations passing and the Heavens and Earth passing are Synonymous which is the thing I aim'd at and which puts a Key into our Hand to open these Words viz. that this Generation in ver 34. is the same with Heaven and Earth in ver 35. and that their passing is the very same If it be said that this Generation in some other Place is applied to that present Age and People of the Jews and therefore it must be so understood here the Consequence must be denied and that with very good Reason for besides what hath been said already in several Places we find that the same Words and Expressions are not used and applied after the same manner and to the same purpose He is a Stranger to the Bible and particularly the New Testament who knows not this And therefore from the Identity of Words we cannot necessarily infer that the same thing is intended But we are to examine the Ambiguity of Expressions and to apply them as we see occasion This we must do here and if we have Respect to the Context as we ought to have we shall apply this Generation after the aforesaid manner And indeed the Connection of these two Verses was that which led me first to this Interpretation for the mention of Heaven and Earth passing in this latter Verse suggested to my Thoughts that it had some Cognation with the like Expressions in the foregoing Verse which upon farther Examination I found to be so indeed Christ proceeds in ver 35. to speak of Heaven and Earth passing because he had in ver 34. been speaking of the same thing which gives us Assurance of what I propounded that this Generation's passing and Heaven and Earth's passing are exegetical of each other This is the Exposition which I give of this Place and I submit it to the Censure of the Considerate and Judicious This I only say that as 't is a fair Construction and contains nothing inconsistent in it so I deem it to be the best Solution whereby we can cleverly avoid the Quarrels of Expositors about the Words especially about the Meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which as several other Places of Scripture is misunderstood because the due Reference of the Words is not attended to CHAP. XIII Chronological Difficulties fully reconciled as Gen. 15. 13. Thy Seed shall be a Stranger in a Land that is not theirs and shall serve them and they shall afflict them four hundred Years Nay thirty Years are added to this reckoning in Exod. 12. 40. whereas 't is confess'd by all that the Israelites Bondage in Egypt did not last above two hundred and fifteen Years It is said Acts 13. 20. After that he gave them Judges about the Space of four hundred and fifty Years until Samuel the Prophet Yet according to the usual Computation there were but three hundred and thirty nine Years from the first Iudg till Samuel God gave unto them Saul by the Space of forty Years Acts 13. 21. yet no Man thinks that he
the Red Sea which is known by the Name of Erythraeum is denominated from him were the first that invented Shipping And I appeal to any judicious Man whether this might not give occasion to that confused Passage in Pliny viz. that the antient Shipping was first brought out of Egypt and that formerly slight Ships or Boats were made use of which were invented in the Red Sea among the Isles by King Erythras It is plain that Egypt and the Red Sea and Erythras have relation here to the Infallible Records which tell us that the Place of the first setting forth of any Considerable Ships was on the Coast of Egypt in the Red Sea or Arabian Gulf and in that Part of it that belong'd to Edom or Erythras Lastly I offer it to be examin'd whether the Report among the Heathens that the first Ship that ever was went to a Country in the Euxine Sea to fetch thence the Golden Fleece be not grounded on this part of the Sacred History viz. that the first Shipping of any Note was this of Solomon which went through the Mediterranean of which the Euxine Sea is a Part of Arm and might be mistaken for the whole to bring Gold from Ophir And the Ship might justly be call'd Argos because it sail'd so slowly This is not unlikely if we remember how the Poets are wont to corrupt and mangle True History and to affix New Names to Persons and Things Besides there is no very great Difference as to the Chronology of both these Expeditions It is probable that Astronomy also was the Invention of those first Ages and was useful in both those which I last mention'd Physick and Navigation the Patriarchs and other worthy Enquirers of whom the Scriptures speak living in those Eastern Countries where the Sky was Serene and where upon high Mountains they had a peculiar Advantage of acquainting themselves with the Stars and studying their Motions Aspects and Influences Accordingly Iosephus relates that Seth an Antediluvian Patriarch was skill'd in this Celestial Art and that his Pillars râ—corded the Doctrine of the Stars and Rules of Astronomy And Abraham was well skill'd in this Science saith that same Writer and was Publick Professor of it The Kings of the East and West came to learn this Art of him saith Raâ—â—i Solomon And the Talmudists quoted by Buxtoâ—f would perswade us that he had extraordinary Sill in the Stars Which is intimated perhaps in what God said to Abraham Gen. 15. 5. Look now towards Heaven and tell the Stars c. and in what he assured him of in other Places viz. that he would multiply his Seed as the Stars of Heaven Gen. 22. 17. 26. 4. Which manner of Speech and Repeating it were it may be occasion'd by this Holy Man's frequent Contemplating those Heavenly Bodies and enquiring into their Nature and Operations But because there is no clear ground for this I dismiss it Only this may be said that Astronomy like the Sun the chief Subject of it had its Rise in the East all Authors agree that it was first known and practis'd in Chaldea whence a Chaldéan and an Astrologer were Terms convertible and it is certain that the Patriarch Abraham was of that Country and was eminently stiled by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was known and distinguish'd by that Name But that Iob a famous Arabian and who lived as 't is thought by some not long after Abraham's time was Astronomically disposed is very clear from his universal Skill inall Points of Natural Philosophy which his Book is full of and particularly from his mentioning of Arcturus Orion and Pleiades and the Chambers of the South Chap. 9. v. 9. and from other Passages in 26 and 28 Chapters relating to the Sun and Stars to the Heavens and their wonderful Operations and Influences Judiciary Astrology i. e. foretelling Futurities by insight into the Heavenly Bodies was pretended to of old as appears from the frequent Caveats against it Deut. 18. 10 11. Ier. 10. 2. 27. 9. Mich. 5. 12. The Chaldean Professors of this Art are particularly mention'd in Isa. 47. 13. where they are stiled Choberim Hashamajim Viewers of the Heavens Chozim Bachocabim Star-gazers To this belong the Teraphim Gen. 31. 19. and in other Places i. e. Images and Consignations made according to the certain Position of such and such Constellations whereby they divined concerning future Events Thus we see the beginning of False and Counterfeit Arts as well as True Ones may be learnt from this Holy Book I will not enlarge here upon Picture or Pourtraicture strictly so called i. e. the representing and drawing of things with Exactness and Life in diverse Colours of which there are notable Instances in Ier. 22. 14. Ezek. 8. 10. 23. 14. nor will I speak of Embroidery Exod. 26. 1. 28. 4. Ezek. 16. 10. 27. 7. nor of all manner of Cunning Work so often mention'd in Exodus for which Aholiab and Bezaleel were so famous and on which several Critical Remarks might be made But I will proceed to some other things Among the First Arts and Inventions we may reckon Skill in Arms and Warlike Feats the first Instances whereof are registred in sacred Story Iosephus thinks that Tubal who was an Instructer of every Artificer in Brass and Iron was the first Inventer of Arms and Military Weapons they being made of those Metals A late Writer was forgetful of this when he said There were not of old any Instruments that belonged to War And how could there be indeed when he asserts that there were no Metals in the Earth before the Flood Which is precariously said and hath no Foundation at all to support it yea it is quite contrary to the express Testimony of Scripture which assures us that there were Brass and Iron in those Days It is not then wholly improbable that Weapons of Waâ— were framed of these and that the People of those times went forth to Battel though in the whole History from Adam to Noah there is no mention of their Wars Neither is there of some other things which yet we cannot but suppose to have been notwithstanding Moses is silent concerning them If we consider what are the great Incentives to War viz. Lust and Passion we have no reason to disbelieve that there were Wars from the beginning tho they are not mention'd It is likely they were but rare then partly because they had not found out such expedite ways of managing their Feuds as have been since and partly because the Numbers of Men were not so great as afterwards the Earth could better hold them at that time than now and consequently they had not occasion to quarrel about their Territories and to strive how they should enlarge their Dominions However Hatred Malice and desire of Revenge might push them on to fall out one with another and to proceed to Acts of Hostility and to bring Forces on either side into the
his Commission boldly laid open to the Inhabitants their manifold Sins and Miscarriages and proclaim'd their sudden Overthrow if they repented not Upon which the whole City by Prayer and Fasting and Humbling themselves and by Turning from the Evil of their Ways most happily averted the Divine Vengeance and prevented their Ruine A most Admirable Instance of the Divine Mercy A Rare Example of Universal Repentance and that even in a Pagan Country Happy had the Ninevites been if they had not relapsed afterwards Nor is Ionab's unseasonable Repining at this Dispensation of Heaven omitted here by him or by whoever it was that wrote this Remarkable History wherein we see the Integrity of the Inspired Writers which is such that they are not backward to communicate to the World their own greatest Failings or those which the best Men are incident to Ionah prophesied at the same time with the foregoing Prophets as Ierom concludes and he is back'd by other Fathers as Clemens of Alexandria Eusâ—bius Augustine Theophylact. Micah prophesied in the Kingdom of Iudah before the Captivity of Babylon in the same Kings Reigns that the preceding Prophets did as appears from the first Verse He impartially reprehends the Great and Rampant Vices both of Ierusalem and Samaria and is terrible in his Denuntiations of Iudgments against both Kingdoms but more particularly he foretels the approaching Destruction of Ierusalem Yet he leaves not the Church without Comfort for he expresly foretels the Confusion of her Enemies the Messias's blessed Arrival and with him the Peace and Prosperity the Increase and Advancement the Glory and Triumphs of the Church So that Micah seems to be Isaiah epitomized giving us that in brief which the other more largely and amply insisted on And it may be observ'd that these two Prophets are alike in their Stile and manner of Speaking which is very sublime and towering Nahum prophesied after the carrying captive of the Ten Tribes a little before the Captivity of the Kingdom of Iudah His Prophecy is rightly call'd a Burden that Word both in the Greater and Lesser Prophets importing the denouncing of some Grievous and Heavy Iudgment and such is this which he here threatens to Ninevâ—h For it seems this People returned to their former evil Ways after Ionah's Preaching and for this Reason another Prophet is sent to foresignify their Overthrow by the Chaldeans upon this their Relapse into their former Sins He useth no kind Invitations to Repentance as the former Messenger did but he absolutely and peremptorily proclaims their Ruine and with a most passionate and melting Eloquence such as is not to be parallell'd in the most Celebrated Masters of Oratory deciphers the horrid Nature of it Habakkuk prophesied in King Ahaz and Hezekiah's Reigns as Theodoret Epiphanius and others of the Antients probably determine and not after the Captivity of the Two Tribes as Ierom thinks for this was not past when this Prophet writ as is evident from chap. 1. v. 6. Lo I raise up the Chaldeans who shall march through the Breadth of the Land c. He complains of the Corrupt State of the Iews in those times predicting the Invasion of the Chaldeans as the just Recompence of their Misdoings This is remarkable in this Prophecy which we find not in any of the rest that it is composed in way of a Dialogue First the Prophet speaks chap. 1. v. 1 to the 4th then God answereth v. 5 to the 11th The Prophet replies v. 12 to the 17th God's Answer is in chap. 2 to the End Then follows the Prophet's Prayer The Providence of God in suffering the Best Men to be miserably treated and that by the Worst and Vilest is here vindicated and the Certainty of a Happy Revolution is assured The Prophet also by propounding the Example of his own Singular Faith and Patience in the greatest Difficulties and Extremities encourageth the Pious to wait on God to rejoice in him and to expect Deliverance from their Calamities and Revenge on their Enemies in due time The whole was designed to be a Support and Solace to the Faithful in the time of their Captivity Zephaniah who was employed in the Prophetick Office in King Iosâ—as's time as we read v. 1. a little after the Captivity of the Ten Tribes and before that of Iudah so that he was Contemporary with Ieremiah freely and plainly tells the Jews what it was that incensed God's Wrath against them viz. their Contempt of his Service their Apostacy their Treachery their Idolatry their Violence and Rapine and other egregious Enormities which were observable in them and their Princes Such high Provocations as these rendred their Destruction terrible universal unavoidable And then as most of the Prophets are wont he mingles Exhortations to Repentance as the only Proper Concern in these Circumstances He adds very severe Comminations against their Enemies and presageth their Downfal He likewise comforts the Godly with Promises of the certain Restoration of the Church of a Release from all their former Pressures and Grievances of a Cessation from all their Fears of the Continuance of the Divine Presence and Blessing So that this short Prophecy contains in it all the Others and may justly be said to be an Abridgment of them Haggai prophesied after the Return from the Captivity in Babylon in the second Year of Darius King of Persia sharply reproving the Jews for their neglecting the Rebuilding the Temple and vigorously exciting them to that Work both by Threatnings and Promises but chiefly by the latter assuring them of the Divine Blessing and Assistance in so religious and worthy an Enterprize and foretelling them of the Messias's Coming and of the Glory of this Second Temple which should far exceed that of the first even in this respect that the Messias himself should honour this Temple with his Presence Zechariah enter'd on the Prophetick Office at the same time with Haggai some time after the Release from the Captivity and he was sent to the Jews on the same Message i. e. to check them for their Backwardness in erecting the Temple and restoring the Divine Worship but especially for the Disorder of their Lives and Manners which could not but derive a Curse upon them Therefore he exhorts them to seek the Lord and to turn from their evil Ways and thereby to conciliate and obtain the Favour of God By several Notable Visions and Types he endeavours to confirm their Faith and establish their Assurance concerning God's Presence with them and Care of them yea and of his Whole Church to the World's End and as a Proof and Demonstration of this he intersperseth the most comfortable Promises of the Coming the Kingdom the Temple the Priesthood the Victory the Glory of Christ the Branch Nor doth he forget to assure them of the Ruine of Babylon which had been their implacable Enemy And here likewise is foretold the Great Number of Converts to the Christian Faith the successful Spreading and Propagating of the Gospel the