Promise 408 Moses 58 Years of the Promise 409 Moses 59 their own dealing when their deliverance is deferred this deferring was Years of the Promise 410 Moses 60 for forty years and so when being upon the borders of Canaan they Years of the Promise 411 Moses 61 Years of the Promise 412 Moses 62 refused that good land their entrance into it is deferred forty years Years of the Promise 413 Moses 63 also Years of the Promise 414 Moses 64 Years of the Promise 415 Moses 65 Moses passeth through shepherdy and tribulation to the government Years of the Promise 416 Moses 66 and so doth David after him A figure of the great shepherd of the Years of the Promise 417 Moses 67 Years of the Promise 418 Moses 68 sheep c. Jether or in Arabick pronuntiation Jethro a son of Abraham Years of the Promise 419 Moses 69 but an alien to Abrahams God is happy in his son-in-law a son of Years of the Promise 420 Moses 70 Abraham and of Abrahams faith by him he is instructed and taught Years of the Promise 421 Moses 71 Years of the Promise 422 Moses 72 in the way and knowledge of the true God In Arabia where sojourned Years of the Promise 423 Moses 73 this first Prophet and Law-giver Moses there arose the false Prophet Years of the Promise 424 Moses 74 Years of the Promise 425 Moses 75 and deceiver Mahomet Moses is now exceedingly changed in Midian Years of the Promise 426 Moses 76 from his state and studies which he had whilst he was in Egypt there he Years of the Promise 427 Moses 77 Years of the Promise 428 Moses 78 was a high courtier here a poor shepherd there a student in Philosophy Years of the Promise 429 Moses 79 and Egyptian wisdom here a student of Divinity and of God himself In this Country and desert where he now liveth and retireth in so private a condition he must ere long do glorious things and before he die destroy Midian That Country had been first planted by Cush the son of Cham therefore Aaron and Miriam call Moses wife a Cushite Numb 12 1. and Zerah the Arabian is so called 2 Chron. 14. But Abraham by the conquest of Chedorlaomer and the other Kings with him had obtained that land for his own and thither he sent the concubines sons CHAP. III. IV. World 2513 Years of the Promise 430 Moses 80 MOses feeding his sheep and studying upon God hath a vision of Christ in a bush appearing in fire as he had done when he made the Promise Gen. 15. 17 18. He giveth Moses commission for Israels deliverance and the power of miracles for their sakes that believed not Moses himself fell under this predicament of unbelief and shifteth all he can to avoid the imployment as doubting and distrusting the issue and when he musts needs go upon it he dare not leave his wife and children behind him for fear he should never return to them again but taketh his wife with him though she were but newly delivered of a child and her infant with her though it were not so much as eight days old For this his distrust the Lord meets him by the way and seeks to kill him which danger Zipporah his wife misconceiving to have been because her infant was not circumcised it having by this time passed the eighth day she circumciseth it but Moses conscious of the proper cause recovereth his faith and in evidence of his faith calleth the child Eliazer in assurance of Gods help to him and so the danger departeth Moses and Aaron meet in the wilderness go together into Egypt assemble the elders of Israel relate their commission and are believed CHAP. V. MOses beginneth to execute his commission observe that he was with Israel in the wilderness forty years compleat that he was eighty years old when he began to deal with Pharaoh Exod. 7. 7. that he was a good while before he got Israel released and it teacheth how to date and lay the occurrences of his eightieth year CHAP. VI. GOD proclaimeth himself JEHOVAH The faithful one of his Promise he had revealed himself to Abraham Isaac and Jacob by the name of El-shaddai The God almighty and they relied upon his all-sufficiency being fully perswaded that what he had promised he was able to perform as Rom. 4. 21. And now he cometh to glorifie another attribute of his namely his truth and faithfulness in making good what he had promised Moses goeth about as if he would reckon the heads of all Israel but he only nameth three tribes and that not only because in the third namely in the tribe of Levi his story fixed upon Moses and Aaron the men that he looked after but also because he would only name the most scandalous of all the twelve Reuben the incestuous with his Fathers wife and Simeon and Levi the murderers of Shechem that he might shew their intire conversion and magnifie Gods mercy in their pardon and lay this in the very entry of the now building Church for a comfortable copy for penitents to look after as the four women are mentioned in the beginning of the Gospel in Mat. 1. for such another purpose CHAP. VII VIII IX X. to Ver. 21. MOses beginneth to work miracles and to bring plagues upon Egypt his rod is turned into a Crocodile the waters in which the childrens blood had been shed is turned into blood Their great deity Nilus is plagued first The plague of Frogs they go up even over all the land and raven upon the very bodies of men As Moses brought real Frogs upon Egypt so the Inchanters bring magical Frogs upon Goshen The plague of lice at which the Magicians are at a non-plus and blaspheme horridly against Jehovah when they say This is the finger of God but not of Jehovah The plague of noysom beasts Flies Wasps Snaks c. Now God separateth betwixt Israel and Egypt betwixt whom there had been no difference in the preceding plagues The plague of Murrain upon Beasts Boils upon Men and Hail upon the Land and Locusts CHAP. XII to Ver. 21. THE beginning of the year is changed the Passover is instituted and commanded although the story of its institution be set after the plague of darkness yet was it commanded before the plague of Darkness came and it may be before the plague of Hail or Locusts came for assoon as ever the Darkness is over and any Egyptian can stir Pharaoh sendeth for Moses Chap. 10. 24. and after some smart speeches betwixt them Moses telleth him of the Slaughter of the first-born that it should be the very next night Chap. 11. 4 8. so that the Darkness did but end on the very morning of Passover day and it had been upon the Egyptians the eleventh twelfth and thirteenth days of the month and the Passover was on the fourteenth Now the command for the Passover was given to Moses before the tenth day of the month at least Chap. 12. 3. if not on
is called both Ahashuerus and Artaxerxes Ezra 4. vers 6 7. for Artaxerxes was a common name of the Kings of Persia as Pharaoh was of the Kings of Egypt DANIEL X XI XII DANIEL mourning for the hindrance of the Temple seeth Christ as John did in Patmos And hath a Revelation of the condition of his own people under their powerful Enemies till the madness of Antiochus Epiphanes was over He should violate the Sanctuary and cause Religion and Moses Law to lie in the dirt for a time two Times and half a time or three years and an half or one thousand two hundred and ninety days But he that waiteth and liveth to see five and forty days more or till those one thousand two hundred and ninety days be made up one thousand three hundred and thirty five days he should see an end of Antiochus Artaxerxes Ahashuerus World 3474 Artax Ahashuerus 1 The building of the Temple lieth forgot and forlorn by the command of Artaxerxes Ahashuerosh the present King of Persia Hereupon divers of the Jews that had gone up to Jerusalem in the first of Cyrus return back again in this Kings reign to their old residence in Babylonia or in Persia again Artax Ahashuerus 2 The building of the Temple lieth still quite forlorn ESTHER I. World 3476 Artax Ahashuerus 3 ARTAXERXES who was also called Ahashuerosh after his great Grandfather of the Median blood Dan. 9. 1. is a greater Potentate and Prince by seven Provinces then Cyrus and Darius were compare vers 1. with Dan. 6. 1. To shew and to see his own glory and pomp he maketh a Feast half a year together to his Nobles and seven days more to all Susan and when all this glory of his great command hath been shewed he cannot command his own wife c. ESTHER II. Artax Ahashuerus 4 THREE whole years and above is Ahashuerus without a Queen Artax Ahashuerus 5 his servants and officers in several Countries are making inquiry after Artax Ahashuerus 6 who may be fit for a Queen for him World 3480 Artax Ahashuerus 7 Esther taken into the Kings Palace in the seventh year of his reign in the tenth month vers 16. a Daughter of Benjamin born for the good of her people Mordecai had been captived with Jechoniah above seventy years ago and had been at Jerusalem when the Captivity was sent back to their own Country again and there had helped forward their settlement and prosperity as long as the work of the Temple would go forward but when not he returns to Persia and there doth his people good in that Court when he could no longer do it in their own City Artax Ahashuerus 8 Bigthan and Teresh two of the Kings Porters hanged for Treason The matter discovered by Mordecai and revealed to the King ESTHER III. Artax Ahashuerus 9 HAMAN promoted by the King to the highest honour in the Artax Ahashuerus 10 Kingdom obtaineth not one bowing or cringe from Artax Ahashuerus 11 Mordecai Mordecai disdaineth to homage or to shew reverence to an Amalekite for so Haman was of the Seed of Agag whom Samuel hewed to pieces in Gilgal World 3485 Artax Ahashuerus 12 Haman would buy all the Jews in the Persian Monarchy for ten thousand Talents of silver but they are given him for nothing He goes not about the destruction of them but first useth direction by Magical Lots what day fittest to speed of his request and the Devil allots him the thirteenth of the first month and what month fittest for the execution and the Devils Lot telleth him the month Adar On the thirteenth day of the first month Letters are dispatched through all the Provinces of the Monarchy for the destruction of the Jews at such a time ESTHER IV V. ALL the Provinces perplexed at the tidings the Jews in Shushan keep a Fast of three days and three nights long this time is measured exactly as the three days and three nights of our Saviours death for on the third day Esther puts on the Kingdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and obtains the Kings favour ESTHER VI VII HAMAN prepares a Gallows for himself and bespeaks Honours for Mordecai his Wife and friends knew the curse upon Amaleck because of the Jews and read his fall ESTHER VIII IX ON the twenty third day of the month Sivan Mordecai and Esther obtain Letters to revoke Hamans bloody purpose and that the Jews should stand in their own defence against their enemies which they do at the time appointed for their destruction and slay 75810 men The feast of Purim instituted ESTHER X. Artax Ahashuerus 13 AFTER this great and wonderful deliverance and prosperity of the Artax Ahashuerus 14 Jews Artaxerxes or Ahashuerosh layeth a Tax upon the whole Empire but in what year of his reign is uncertain and how long he reigned after this is not easily determinable For the Scripture is utterly silent to express the number of the years of his reign or any of the Kings of of Persia that come after him in clear expressions Of this King it saith no more at all of the next it mentioneth his second year Ezra 4. 24. his fourth year Zech. 7. 1. his sixth year Ezra 6. 15. his seventh Ezra 27. 8. his twentieth Neh. 1. 1. his thirty second Neh. 13. 6. but how long he reigned further there is no account at all neither By collection from other places and passages it may be concluded and upon very good ground that this King Artaxerxes Ahashuerosh reigned but fourteen years in all the ground is this Because Zechariah in the second year of Darius doth then but reckon the time of some captivity seventy years The Angel of the Lord answered and said O Lord of Hosts how long wilt thou not have mercy on Jerusalem and on the Cities of Judah against which thou hast had indignation these seventy years Zech. 1. 12. And in Chap. 4. there are some people sent from Babel to Jerusalem and they have this quaere among the rest of the business they came about to speak to the Priests which were in the house of the Lord of Hosts and to ask Should I weep in the fifth month as I have done these seventy years Compare ver 3. 5. Now from the beginning of the seventy years or the fourth of Jehoiakim to the second of Darius were many years above seventy namely the three years of Cyrus all the years of Ahashuerosh which were twelve mentioned in Scripture before his taxing the Empire and two of Darius himself eighty seven in all by this account from the time that the seventy years captivity beginneth to be counted therefore these seventy years mentioned in Zechary must be counted from some other date or else there will be exceeding much hardness and impropriety in the speech Now this date is from the destruction of Jerusalem and firing of the Temple in the nineteenth year of Nebuchad-nezzar to Darius his second namely fifty one years of the seventy of Babell three of Cyrus
into the Christian Church and the seven are chosen to this work out of the number of the hundred and twenty that are mentioned Chap. 1. 15. and that company only was the choosers of them and not all the Believers in Jerusalem The reason why the Hebrews neglected the widows of the Hellenists may be supposed either because they would stick to their old rule mentioned once before That a widow was to be maintained by her husbands children Talm. in chetub per. 11. Maym. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per. 18. compare 1 Tim. 5. 4. or because the Hebrews of Judea had brought in more into the common stock for the poor by sale of their Goods and Lands then those that had come from forrain Countries had done they not having Goods and Lands so ready to sell. All that had been brought in hitherto had been put into the Apostles hands and they had been burdened with the care and trouble of the disposal of it but now they transfer that work and office to the seven solemnly ordaining them by Imposition of hands into it and here only the Imposition of the Apostles hands confers not the Holy Ghost for these men were full of the Holy Ghost before Stephen an eminent man among them is quarrelled by certain of the Libertines and the Hellenists Synagogue Libertini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are exceeding frequently spoken of in the Jews Writings And the Alexandrian Synagogue one of the Hellenists is mentioned in Jerus in Megillah fol. 73. col 4. and Juchas fol. 26. who tell that R. Eliezer bar Zadoc took the Synagogue of the Alexandrians that was at Jerusalem and imployed it to his own use When they are not able to overpower him by argument and disputation they take a ready way to do it by false accusation and conventing him before the Sanhedrin where being accused of vilifying Moses and speaking of the destruction of that place he is vindicated even miraculously before he pleadeth his own cause by his face shining like the face of Moses and bearing an Angelical aspect and Majesty for indeed he spake but what was spoken by the Angel Gabriel Dan. 9. 26 27. In his Apology he speaketh to the heads of his accusation but somewhat abstrusely yet so as to them to whom he spake to be well understood his discourse being according to their own Rhetorick and Logick To what was laid to his charge for vilifying Moses and saying his customs should be changed he rehearseth in brief the whole history of Moses and shews he was Orthodox to him but yet he driveth all to this that as the times before Moses were still moving and growing on to settlement in Moses so when Moses himself had setled all he had to do yet he pointed them to a Prophet yet to come to whom they should hearken as the ultimate Oracle which was this Jesus that he preached to them And whereas he was accused for speaking of the destruction of the Temple he first shews that fixedness to this or that place is not so much to be stood upon as appears by the flitting condition of the Patriarchs whose flittings he giveth the story of at large and by the moving condition of the Tabernacle before the Temple was built And when the Temple was built it was not because God would confine himself to one place for the most High dwelleth not in Temples made with hands ver 48. c. He inserteth two or three sharp and true accusations of them whereas theirs of him had been but false and causeless As that their fathers had persecuted those tha◠foretold of Christ as they did him for now preaching him and they followed their fathers steps nay went further for they had murdered Christ whereas their fathers had but murdered his Prophets And whereas they were so punctual about the Ceremonious rites given by Moses they neglected the moral Law which was given by the disposition of Angels This cuts them to the heart that they pass a rancourous and furious sentence of death upon him but he hath a sight of the high bench of Heaven God and Christ at his right hand their judge and his A most fit prospect for the first Martyr They cast him out of the City and stone him for blasphemy For these were to be stoned He that went in to his mother or to his fathers wife or to his daughter in Law or to a male or to a beast and he that blasphemed or that committed Idolatry c. And the place of stoning was out from the place of Judgment nay out of the City as the Gemarists resolve it because it is said Bring him that cursed out of the Camp And A crier went before him that was to die proclaiming his fault Sanhedr per. 6. 7. When he was come within four cubits of the place of stoning they stript him naked only covered his nakedness before Ibid. And being come to the very place first the witnesses laid their hands upon him Maym. in Avodah Zarah per. 2. and then stripping off their coats that they might be more expedite for their present work first one of them dasheth his loins violently against a stone that lay for that purpose if that killed him not then the other dasheth a great stone upon his heart as he lay on his back and if that dispatched him not then all the people fell upon him with stones Talm. ubi sup Steven in the midst of all this their fury and his own anguish gets on his knees and prays for them and having so done he fell asleep The Jews do ordinarily use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie Dying which properly signifies sleeping especially when they speak of a fair and comfortable death which word Luke translates here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that were stoned were also hanged up upon a tree Talm. ubi sup Whether Steven were so used is uncertain but it is evident that he had a fair burial and not the burial of a malefactour CHRIST XXXIV ACTS CHAP. VIII A Great persecution followeth the death of Steven in which Saul was a chief agent Scholar of Gamaliel President of the Sanhedrin and it may be the busier for that In Talm. Bab. Sanhedr fol. 43. col 1. they say Jesu had five Disciples Mathai Nakai Netser Boni and Thodah and they are urging reasons there why they should all be put to death c. All the hundred and twenty Ministers mentioned Chap. 1. 15. are scattered abroad only the twelve stay at Jerusalem as in the furnace to comfort and cherish the Church there in so sad a time and they preach all along as they go and so Satan breaks his own head by his own design for by persecution by which he had contrived to smother the Gospel it spreads the more The first plantation of it mentioned is in Samaria and that according to Christs own direction and foretelling Act. 1. 8. Ye shall be witnesses to me both in Jerusalem and
of Evang. at Luke 3. 36. Vers. 16. And were carried over into Sichem c. The shortness of the Language in this verse hath bred some difficulty and as Stephens speaking more than Moses in the Verse foregoing was the cause of some obscurity there so is it a cause of more in this verse for that he hath not spoken so much Moses hath told that Jacob was buried in Hebron Stephen here speaks as if he had been buried in Sichem Moses maketh Jacob the buyer of the land of Emor the father of Sichem Steven seemeth to make Abraham the buyer of it And in conclusion to make Jacob and his twelve sons to lie in one Sepulcher and Abrahams and Jacobs purchase to be but one and the same Now Stephen and Moses speak but the same thing and intend the same meaning only Stephen useth shortness of speech in relating a story which was so well known that a word was enough for a sentence and he spake in a language which had its proprieties and Idioms which those that heard him easily understood And were carried over into Sichem The Syriack and Arabick apply this only to Jacob for they read it in the singular number He was translated directly cross and contrary to Moses who telleth plainly that Jacobs burial was in Hebron Gen. 50. 13. And in Hebron Josephus would have all the sons of Jacob buried likewise Antiq. lib. 2. cap. 4. and by his report they were buried there before Joseph for that they were brought thither as they died but Josephs burial was put over till all the Nation came out of Egypt Now it is not to be imagined that Stephen a man so full of the Holy Ghost would ever have spoken a thing in which every ordinary man woman or child that heard him could so easily have confuted him as they might have done if the twelve Patriarks had been buried in Hebron much less when he spake to the Councel and to men of learning and understanding that would readily have tript him if he had faltered in so plain and common a story therefore it is past all doubting that Sichem was knownly and generally reputed the place of the Patriarks burial For as although there be mention only of Moses bringing up the bones of Joseph Exod. 13. 19. yet R. Solomon well observeth that we may learn from that very place that the bones of all the Patriarks were brought up with him so though there be mention of the burial of Joseph only in Sichem Josh. 24. 32. and no record of the burial of the rest of the twelve there yet might it very well be supposed had not Stephen asserted in that they were also buried there with him For we may prove the bringing of their bones out of Egypt yea though Stephen had not told it For 1. The same cause that moved Joseph to desire burial in the land of Canaan could not but move the other of the twelve to desire the like were it in faith in the promise or because of the interest in the Land or in hope of the resurrection all the rest had the very same principles to move them to it that Joseph had 2. The rest of the Tribes bare the same honour to their Patriarks that the Tribe of Joseph did to him and therefore if they in honour to Joseph would preserve his bones that at their removal they might be taken out of Egypt the children of therest of the Tribes would do so by their Patriarks also 3. To which might be added the kind of necessity which there was that the twelve Fathers of the Church of Israel and heirs of the Land of Canaan should have their interment in that Land and not be left in the land of bondage So likewise may there be arguments sufficient to prove that they were buried with his bones in Sichem As 1. There was no reason they should be severed in the burial who had been united in their removal 2. Josephs bones were most regardable and the same Sepulcher that served him would have best befit them 3. The convocation of all Israel by Joshua was to Sichem and there upon their possessing of the land he makes a covenant betwixt them and God and it is incomparably more probable that they should bury the bones of all the Patriarks there than in Hebron where we do not read that Joshua ever came but to destroy the City Now the reason why Stephen speaking of the burials of Jacob and his sons which were in distant and different places doth yet couch their story so close together as if they were all laid together in the same place is 1. Because treating of two numbers so unequal as twelve and one he first followeth the story of the greater number 2. He useth the singular number for the plural Sepulcher for Sepulchers which is a thing so common as that nothing is more common in the Scripture Language 3. He useth an Ellipsis or cutting off of the conjunction Va◠or And which also is exceeding common in the same Language as 1 Sam. 6. 19. Psalm 133. 3. 2 Kings 23. 8. and divers other places So that though he spake so very curt and short as he did yet to them that were well enough acquainted both with the story it self and with such Hebraisms his shortness would breed no obscurity but would they readily take him in this sense And Jacob and our Fathers died and were removed to Sichem and were laid in Sepulchers in that which Abraham bought for mony and in that that was bought from the sons of Emmor the Father of Sichem Vers. 20. And was exceeding fair Gr. Fair to God He was a goodly child supernaturally born when his mother was past the natural course of childbearing Vers. 22. And Moses was learned in all the wisdom of the Egyptians This Steven speaketh by necessary consequence from his Princely education Vers. 23. And when he was full forty years old There are that say that Moses was forty years in Pharaohs Palace forty years in Midian and forty years in the wilderness Tauchuna in Exod. 2. Vers. 43. Ye took up the Tabernacle of Moloch c. I. In Amos the words lie thus Chap. 5. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Rabbins Kimchi and Jarchi construe in the future Tense and take it for a threatning of their punishment as much as an upbraiding of their sin as if he should have said unto them ye would not take up the Commandments of the Lords to bear them but you shall bear your Idols into captivity with you and your enemies shall lay them upon your shoulders And this might have been a very plausible and fair sense but that Steven hath taught us to construe the Verb in the time past and not in the time to come and to read it thus ye have born or taken up c. II. Now the fixing of this time when Israel took up this Idolatry is somewhat difficult It is some facilitating of the
Vid. Lev. Gers. ibid. If this be spoken concerning the Lamps in the Candlestick this was somewhat before day for the Lamps burnt from Even till Morning yet did they sometimes some of them go out in the Night They put Oil into them by such a measure as should keep them burning from Even till Morning and many times they did burn till Morning and they always found the Western Lamp burning Now it is said that this Prophesie came to Samuel before the Lamps went out while it was yet Night about the time of Cocks crowing for it is said afterward that Samuel lay till Morning Or allegorically it speaks of the Candle of Prophesie as they say the Sun ariseth and the Sun sets Before the holy blessed God cause the Sun of one righteous Man to set he causeth the Sun of another righteous Man to rise Before Moses his Sun set Joshua's Sun arose before Elie's Sun set Samuel's Sun arose And this is that which is said Before the Candle of God went out The Lord needed no light of Candles no more than he needed Bread which was set upon the Shew-bread Table nor the Priests needed no Candles in this room neither for the Windows though they were high yet did they give light into the Room abundantly but God by these Candles did as it were enlighten the People to teach them Spiritual things by these Corporal and to acquaint them with the necessity of the light of his Word and the Bread of Salvation which came down from Heaven And therefore when Solomon did make d d d 2 Chron. IV. ten Candlesticks and ten Tables and set them intermixedly by five and five on either side the House he added nothing to God but he added only more splendor to the service and more lustre to the Doctrine of the necessity of the light of the Word and of the Bread of Life e e e Baal Hatturim in Lev. XXIV Our wise Men say saith Baal Hatturim that the Western Lamp which never went out was a testimony that the Divine glory dwelt amongst Israel SECT V. The Shew-bread Table ON the North-side of the House which was on the right Hand stood the Shew-bread Table of two cubits long and a cubit and a half broad a a a Exod XXV 23. in the Tabernacle of Moses b b b Maym. ubi sup but wanting that half cubit in breadth in the second Temple the reason of the falling short not given by them that give the relation It stood length ways in its place that is East and West and had a Crown of Gold round about it toward the upmost edge of it which c c c Vid. Baal hatturim in Exod. XXV the Jews resemble to the Crown of the Kingdom Upon this Table there stood continually twelve Loaves which because they stood before the Lord they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d Mark XII 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bread of setting before for which our English hath found a very sit word calling it the Shew-bread The manner of making and placing of which Loaves was thus e e e Maym. in Tamidâ—n per. 5. Out of four and twenty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sata three of which went to an Ephah that is out of eight bushel of Wheat being ground they sifted out f f f Lev. XXIV 5. four and twenty tenth Deals g g g Exod. XVI 36 or Omers of the purest Flower and that they made into twelve Cakes two Omers in a Cake or the fifth part of an Ephah of Corn in every Cake They made the Cakes square namely ten Hand breadth long and five broad and seven Fingers thick They were made and baked in a room that was in the great building Beth mokadh on the North-side of the Court as we shall shew anon and they were baked on the day before the Sabbath On the Sabbath they set them on the Table in this manner Four Priests went first in to fetch away the Loaves that had stood all the week and other four went in after them to bring in new ones in their stead Two of the four last carried the two rows of the Cakes namely six a piece and the other two carried either of them a golden dish in which the Frankincense was to be put to be set upon the Loaves and so those four that went to fetch out the old Bread two of them were to carry the cakes and the other two the dishes these four that came to fetch the old Bread out stood before the Table with their Faces towards the North and the other four that brought in the new stood betwixt the Table and the Wall with their Faces toward the South those drew off the old cakes and these as the other went off slipt on the new so that the Table was never without Bread upon it because it is said that they should stand before the Lord continually They set the cakes in two rows six and six one upon another and they set them the length of the cakes cross over the breadth of the Table by which it appears that the Crown of Gold about the Table rose not above the surface of it but was a border below edging even with the plain of it b b b R. Sol. in Exod. XXV as is well held by Rabbi Solomon and so the cakes lay two hand breadths over the Table on either side for the Table was but six hand breadth broad and the cakes were ten hand breadth long Now as for the preventing that that which so lay over should not break off if they had no other way to prevent it which yet they had but I confess that the description of it in their Authors I do not understand yet their manner of laying the cakes one upon another was such as that the weight rested upon the Table and not upon the points that hung over The lowest cake of either row they laid upon the plain Table and upon that cake they laid three golden Canes at distance one from another and upon those they laid the next cake and then three golden Canes again and upon them another cake and so of the rest save only that they laid but two such Canes upon the fifth cake because there was but one cake more to be laid upon Now these which I call golden Canes and the Hebrews call them so also were not like Reeds or Canes perfectly round and hallow thorow but they were like Canes or Kexes slit up the middle and the reason of laying them thus betwixt cake and cake was that by their hollowness Air might come to every cake and all might thereby be kept the better from moldiness and corrupting and thus did the cake lie hollow and one not touching another and all the golden Canes being laid so as that they lay within the compass of the breadth of the Table the ends of the cakes that lay over the Table on
these two things observable I. That our Saviour brings in this clause which in so many terms is not in Moses where the rest are c c c c c c Deut. VI. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Greek both of the Roman and Alexandrian Edition render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all thy might but where is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I pass by other copies wherein though is some varying yet there is not this which is now before us Our Saviour hath the same clause elsewhere d d d d d d Mark XII 30. but not in the same order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all thy mind and with all thy strength here it is with all thy strength and with all thy mind What shall we say therefore Shall we suppose it writ to this sense in the Hebrew in their Phylacterics this we can hardly think Was it added by the Greek Interpreters and so the Evangelists take it from thence we see it not so What then doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both strength and mind Here indeed the hinge of the question turns That it denotes strength no one doubts yea and the Rabbins suppose it denotes Mammon too with whom the Syriack and Targumist agree but still where doth it signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind 1. Take such a Gloss as is frequently in use amongst the allegorizing Doctors e e e e e e Beracoth fol. 54. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With what measure he shall meet to thee do thou praise him exceedingly Where we see they play with the sound of words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a very common thing with them to do Aben Ezra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly exceedingly and intends thus much love him exceedingly as much as ever thou art able and let thy love le perfect in thine heart 2. To this we may add if we think fit what they commonly require in all Religious services viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation and the intention of the mind From all which we may conceive that this was the common interpretation of that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thy whole mind was not added without just cause but upon some necessity there being something of obscurity in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so we might be apt to apply it only to our bodily or outward strength and might Moses his words therefore are rendred by the Evangelists not strictly and according to the letter as they are in him or were in the Parchments in the Phylacteries but both according to their full sense and tenour as also according to the common and received interpretation of that Nation f f f f f f Hieros Sotah fol. 21. 2. R. Levi bar Chaiothah went to Caesarea and heard them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reciting their Shemaah or their Phylacteries Hellenistically i. e. in Greek c. Now whether the clause we are now handling was inserted there it would be in vain to enquire because not possible but to know But if the Jews thought it included in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not unlikely then is it probable that the Hellenists used it expressly in the Greek tongue I cannot but take notice of the words of the Jerusalem Targumist just now alledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What should that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mean Aruch quoting this passage hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is redundant which is not unusual with the Babylonian Talmud but with the Jerusalem hardly ever or very rarely The second thing observable in this mans answer is that he adds And thy neighbour as thy self which indeed was not written in the Schedules of their Phylacteries otherwise I should have thought the man had understood those words of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how readest thou as if he had said How dost thou repeat the sentences of the Phylacteries for he reciteth the sentence as it was in their Phylacteries only adds and thy neighbour c. Now the usual expression for the recitation of their Phylacteries was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word is they read the Shemaa which also is rendred by some when indeed they commonly repeat them without book a a a a a a Megill fol. 17. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that reads the Book of Esther orally i. e. as the Gemara explains it without book or by heart b b b b b b Hieros Berac fol. 3. 3. It is quaeried Why they repeat those two Sections every day c c c c c c Deut. VI. 4 c. XI 13. c. R. Levi saith because the Ten Commandments of the Decalogue are comprehended therein Shewing further how they are comprehended saving only which is very observable the Second Commandment Afterward indeed they confess it was very fitting they should every day repeat the very Decalogue it self but they did not repeat it lest the Hereticks should say that only those Commandments were given to Moses on Mount Sinai However they did repeat those passages wherein they supposed the Decalogue was summed up Whether therefore this Lawyer of ours understood the words of our Saviour as having respect to that usage of repeating their Phylacteries or whether he of his own accord and according to his own opinion would be giving the whole summ of the Decalogue he shews himself rather a textual than a traditional Doctor although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawyer seem to point out the latter rather VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And who is my neighbour THIS doubt and form of questioning he had learnt out of the common School where it is taught in Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He excepts all Gentiles when he saith thy neighbour d d d d d d Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2. An Israelite killing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stranger Inhabitant he doth not dye for it by the Sanhedrin because it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one lift up himself against his neighbour It is not necessary to say he does not dye upon the account of a Gentile For they are not esteemed by them for their neighbour e e e e e e Ibid. cap. 4. The Gentiles amongst whom and us there is no war and so those that are keepers of sheep amongst the Israelites and the like we are not to contrive their death but if they be in any danger of death we are not
me saith our Saviour not because you did see the miracles but because ye did eat of the loaves and were filled Were all these so very poor that they had need to live at another man's charge or should follow Christ meerly for Bread It is possible they might expect other kind of dainties according to the vain musings of that Nation Perhaps he was such a kind of slave to his belly that said Blessed is he that shall eat bread in the Kingdom of God Luke XIV 15. k k k k k k Rambam in Sanhedr cap. 10. Many affirm that the hope of Israel is that Messiah shall come and raise the dead and they shall be gathered together in the Garden of Eden and shall eat and drink and satiate themselves all the days of the world And that there are Houses built all of precious stones Beds of Silk and Rivers flowing with Wine and spicy Oyl l l l l l l Shemâ—th raâ—â—a sect 25. He made Manna to descend for them in which were all manner of tastes and every Israelite found in it what his palate was chiefly pleased with If he desired fat in it he had it In it the young men tasted Bread the old men Honey and the Children Oyl So it shall be in the world to come the days of the Messiah he shall give Israel peace and they shall sit down and eat in the Garden of Eden and all Nations shall behold their condition as it is said behold my Servants shall eat but ye shall be hungry Isai. LXV 13. Alas poor wretches how do you deceive your selves for it is to you that this passage of being hungry whiles others eat does directly point Infinitâ—…re the dreams of this kind particularly about Leviathan and Behemoth that are to be served up in these Feasts m m m m m m Bava bathra fol. 74. 2. Targ. Jonath in Gen. 1. 21. Pirke R. Eliezer cap. 11. II. Compare with this especially what the Jews propound to themselves about their being fed with Manna n n n n n n Midras Schir fol. 16. 4. The later redeemer that is Messiah for he had spoken of the former Redeemer Moses immediately before shall be revealed amongst them c. And whether will he lead them Some say into the Wilderness of Judah others into the Wilderness of Sihon and Og. Note that our Saviour the day before when he fed such a multitude so miraculously was in the Desert of Og viz. in Batanea or Bashan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And shall make Manna descend for them N. B. So Midras Coheleth o o o o o o Fol. 86. 4. The former Redeemer caused Manna to descend for them in like manner shall our latter Redeemer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause Manna to come down as it is written there shall be an handful of Corn in the Earth Psal. LXXII 16. VERS XXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses gave you not that bread from Heaven THE Gemarists affirm that Manna was given for the merits of Moses p p p p p p Taanith fol. 9. 1. There were three good Shepherds of Israel Moses Aaron and Miriam and there were three good things given us by their hands a Well a Cloud and Manna The Well for the merits of Miriam the pillar of the Cloud for the merits of Aaron Manna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the merits of Moses Contrary therefore to this opinion of theirs it may well be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moses did not give you this Bread i. e. it was by no means for any merits of his But what further he might intend by these words you may learn from the several Expositors VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Should raise it up again at the last day SO also vers 40. 44. the emphasis lyes in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The last day I. They looked as hath been already said for the Resurrection of the dead at the coming of the Messiah Take one instance q q q q q q Hieros Kilaim fol. 32. 2. R. Jeremiah said when I dye bury me in my shirt and with my shooes on c. that when Messiah comes I may be ready drest to meet him Apply here the words of our Saviour Ye look for the Resurrection when Messiah comes and since you seek a sign of me perhaps you have it in your minds that I should raise some from the dead Let this suffice that whoever comes to me and believes in me shall be raised up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the last day II. It was the opinion of that Nation concerning the Generation in the Wilderness The Generation in the Wilderness have no part in the world to come neither shall they stand in judgment r r r r r r Sanhedr cap. helek halac 3. Now as to this Generation in the Wilderness there had been some discourse before vers 31. viz. of those that had eaten Manna in the Wilderness But that Manna did not so feed them unto Eternal Life as you yourselves confess as that they shall live again and have any part in the world to come I am therefore that Bread from Heaven that do feed those that eat of me to eternal life and such as do eat of me i. e. that believe in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will raise them up so that they shall have part in the world to come VERS XLV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they shall be all taught of God ISAI LIV. 13. And all thy Children shall be taught of God The Children of Israel of Jerusalem and of Zion are very frequently mentioned by the Prophets for those Gentiles that were to be converted to the Faith taught before of the Devil by his Idols and Oracles but they should become the Children of the Church and be taught of God The Rabbins do fondly apply these words of the Prophet when by thy Children they understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Disciples of the wise men s s s s s s Beracoth fol. 67. 1. The Disciples of the wise men multiply peace in the world as it is written all thy Children shall be taught of God and great shall be the peace of thy Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do not read Baneca thy Children but Boneca thy Builders But who were there among mortals that were more taught of men and less of God! being learned in nothing but the Traditions of their Fathers He must be taught of the FATHER that would come to the Son not of those sorry Fathers he must be taught of God not those masters of Traditions VERS LI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bread which I give is my Flesh. HE Tacitly confutes that foolish conceipt of theirs about I know not what dainties the Messiah should treat them with and slights those trifles by teaching that all the dainties Christ had provided were himself Let them not look for
again before thine enemies So that it was the Justice of God that encouraged them to this war and it had two parts to act First To punish Israel for that Idolatry against which they stirred not and now stirred so in the cause of a Strumpet And then secondly To punish Gibeah and Benjamin for the abominable fact about that Strumpet the one for acting and the other for abetting it and not delivering the offenders to deserved punishment So that had they inquired why they fell so many in the war when God himself had set them to it this answer might easily have been given without asking at an Oracle and no question but Phinehas or what other holy men were in the army did sadly observe it But before we pass further the observation how God encourages them to this war and yet foils them in it minds me of two cases that are something parallel but only in this excepted that they had not a precedent and dormant cause why God should so check when he had commanded and encouraged but only a present and emergent The one is Jacob commanded and encouraged by God to go from Haran to his own Country and God promised to be with him and yet Christ the Angel of the Covenant meets him by the way wrestles with him seeks to kill him and he escapes so narrowly that he lamed him all his life The emergent reason was because Jacob upon news of Esau's coming with four hundred armed men was sorely shaken in his faith foiled with distrust and sends him a great multitude of cattel before he had tithed them as his Vow was to do Hence God that had commanded him doth so check him but he wept and made supplication recovers his faith and scapes with life though not with all his limbs The other is Moses commanded and encouraged by God to go for Egypt to deliver the people and the power of miracles put into his hand And yet Exod. IV. 24. It came to pass by the way in the Inn that the Lord met him and sought to kill him The emergent cause was Moses distrust likewise He had long declined the Employment as doubting and pleading his own insufficiency for it and though God had given him this token that he should bring the people to worship God at that mountain yet durst not Moses venture to leave his wife behind him lest he should not come to see her any more but takes her with him though now in childbed and her child not yet eight days old to be circumcised And for this distrust God that had commanded him yet doth check him with so great a danger But he recovers his faith scapes with life sends back his wife and goes on his journey But these failings with these good men were suddain and emergent This fault of Israel had been sometime dormant and they dormant under it but now God awakens them with the alarm of a grievous slaughter that if ever they will inquire about their condition and business it is time for them to inquire now But how do they do it II. And that is a second thing to be inquired after The Ark and Phinehas are here mentioned because their inquiry was by Phinehas and his inquiry at the Ark. And was it possible that Phinehas should be then alive He was one of the persons that came out of Egypt Exod. VI. 23. And it was three hundred and fifty years at least since they came out of Egypt to the death of Sampson which you see is set before this story in the XVI Chap. let Phinehas be supposed to have been in the swaddles when they came out yet must he be at the least three hundred and fifty years old if he were alive at the death of Sampson which is far above the date that the ages of men went at at that time Before the Flood indeed the Patriarchs lived almost to a thousand years But at the Flood mans age was halved so that none that was born after lived up full to five hundred At the Confusion of Babel it was halved again so that none born after that lived up no not to two hundred and fifty as is easie to observe by computing the Ages in Gen. XI Nay the Ages of men stood not at that measure neither but at the murmuring in the Wilderness Numb XIV they were shortned again and the common stint of mans life brought to seventy or eighty years or thereabouts as Moses tells us in the XC Psalm Which Psalm was penned by him upon that very occasion So that it is not so much as to be imagined that Phinehas attained to three hundred and fifty years of age which he did and more if the time of this story were according to the order of placing it in this book But as it is very usual in Scripture to dislocate stories out of their proper time and place and that upon most divine reason so it is done here and indeed more signally than in any other place whatsoever This story of the war at Gibeah and that before of the Idolatry set up in Dan and that before that of the Idolatry set up by Micah in Mount Ephraim being set in the latter end of the Book which indeed for their proper time should have place near the beginning And that First Because in Chap. II. 7. it is said that Idolatry broke out among them assoon as the first generation that had seen the wonders in the Wilderness was dead and gone Now that Idolatry of the Danites with the Idol of Micah was the first publick breaking out And thereupon Dan is omitted to be named among the sealed of the twelve Tribes Revel VII Secondly It is said that this occurrence at Gibeah was when no King i. e. no Judge in Israel was yet risen It is repeated three times over Chap. XVIII 1. Chap. XIX 1. and Chap. XXI 27. to point out that these stories occurred before any Judge was Thirdly The wickedness at Gibeah is reckoned for the first notorious piece of villany in the Land Hos. X. 9. O Israel thou hast sinned from the days of Gibeah Fourthly and lastly That passage in Judg. V. 8. speaks clearly of this matter They chose new Gods then was war in the gates was there a shield or spear seen among forty thousand in Israel They chose new Gods refers to the Idolatry in Dan. Then was war in the gates to this Civil war in Gibeah in their own gates Was shield or spear seen among forty thousand To the forty thousand that fell in this war as if neither shield nor spear had been among them I shall not trouble you with large discourses to shew why these stories are displaced and laid in this place whereas they occurred so soon in the story of this book I shall only commend this to your Conception Sampson their last Judge after whose death their seat declined was of Dan and their first publick Idolatry was in Dan. Sampsons life was sold for
Yes it is like thou mayest if thou be like him He was a holy a good a righteous man all his time only he was now fallen into one transgression a little before his death and repents of it and is pardoned But thou who thinkest of putting off repentance till thy last time I doubt art in another case He had no sin unrepented of but only this that he had just now committed and that he repented of and is pardoned Thou wilt have all thy sins to repent of at thy latter end and that changeth the case not a little He walked in the ways of repentance and holiness all his life thou thinkest not to do so till thy death A SERMON Preached upon ACTS VII 53. Who have received the Law by the disposition of Angels and have not kept it I Concluded last day with mention how God would have none of his Commandments to be dallied and trifled withal from that dreadful example of the poor Prophet that broke Gods Commandment in eating and drinking in Bethel being cheated into that transgression by the lie of another Prophet and yet he escaped not though his ignorance might something excuse him but a Lion met him by the way and slew him I have chosen these words in the prosecution of that subject to consider a little upon Gods giving his Commands or Laws and mans too common violating them and misdemeanor against them The Law given by the disposition of Angels but men not keeping it The words are the words of Steven pleading for his life and answering that charge that his accusers laid against him of Blasphemy against Moses for that he had said That the rites of Moses should be changed and against the Temple for that he said That holy place and City should be destroyed How he answers particularly to this accusation I shall not trouble you with observing in the conclusion of his speech he comes to speak home to the persons both of them that accused him and of them that sat in judgment upon him He first calls them all stif-necked and uncircumcised both in heart and ears Then he chargeth them all with all resistance of the Holy Ghost speaking by the mouth of the Prophets chargeth their Fathers with persecuting and slaying the Prophets and them with the murther of the great Prophet Christ and concludes his speech with the words before us Who have received the Law by the disposition of Angels and have not kept it In the words is sweet and sower life and death light and darkness Ye received the Law by the disposition of Angels this is like Ezekiels book sweet in the mouth but ye have not kept it that is in the belly as bitter as gall In the former clause you may see Israel before mount Sinai in a happy condition receiving the Law in the latter you may see them a little from it undoing themselves by making a golden Calf And to that particular we might very well apply the words There were thousands of Angels in the Mount when ye received the Law but ye so little kept it that within forty days ye broke the two first Commandments of it viz. Thou shalt have none other Gods before me And Thou shalt not make to thy self any graven Image But it may be questioned whether he saying They received the Law by the Disposition of Angels means the Angels that were attending God when he gave the Law at Sinai True the Scriptures mention frequently the presence of Angels with God when he gave the Law Two only may serve instead of more Deut. XXXIII 2. He came with ten thousands of his holy ones at his right hand was a firy Law for them Psal. LXVIII 17. The charets of God are twenty thousand even thousands of Angels the Lord is among them as in Sinai the holy place But what did the Angels that were there You read not nor hear of a word that they spake but it was the Lord that spake these words and said I am the Lord thy God For the understanding therefore of the Martyrs meaning First We may mention a wild conception of the Jews that say That all they that heard the Law uttered by God from Mount Sinai were by that very hearing made like unto the Angels that they should never have begot children never grown old never died but have been as the Angels had not that unlucky business of the Golden Calf fallen out and that turned them to sinful and mortal men again There is a strange construction in the original Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English renders By the disposition of Angels whereas the word in the strictest propriety should be read Unto the disposition of Angels As if Steven did rub their own opinion upon them as is frequently done by the Apostles and that his meaning should be this You say and conceive that the very receiving of the Law did translate and dispose them that heard it into the very predicat and state of Angels and yet this brave Law you have not kept The Law that you conceit made others Angels you have made but dirt and that that you think had so noble an effect upon them that heard it hath had no good effect upon you at all for ye have not kept it But this Interpretation I shall not insist upon though it be very frequent with the Apostles arguing with the Jews to confute them from their own Opinions and Tenets I shall name but two to you 1 Cor. XI 10. For this cause ought the woman to have power on her head because of the Angels Where the Apostle argues from their own concessions practise and custom And Jude vers 9. Yet Michael the Archangel when contending with the Devil he disputed about the body of Moses Not that ever such a dispute was twixt Michael or Christ and the Devil about Moses body but the Jews have such a conceit and story and we meet with it in their writings and the Apostle useth an argument from their own saying to confute their doing But Secondly If I should say that there were none but Angels on the top of Mount Sinai at the giving of the Law I should speak but the language of Steven that speaks the words that we have in hand at vers 38. This Moses is he that was in the Church in the wilderness with the Angel which spake to him in the Mount Sinai It is said God spake all these words and said and yet Steven saith It was the Angel that spake to him in Mount Sinai But he means the Angel of the Covenant the Lord Christ the Arch-angel or the chief or Lord of all the Angels And here let an Arian or Socinian that denies the Godhead of Christ compare Moses and Steven together and learn to acknowledge the truth Moses saith it was God that spake to him in Mount Sinai Steven saith It was the Angel viz. The Angel of the Covenant Christ who as the Apostle saies is God
how they undervalue the Scriptures by that very opinion But yet will own and wrest and strain the Scriptures where they think it may serve their opinion Men will have their own minds and would have every thing to serve their humor and to maintain their conceits The Arian and Socinian will have Christ to be a Creature and not God the Holy Ghost a Creature and not God What do they gain by this toward Heaven Do they not set themselves further off when they make him that should redeem them but a Creature like themselves and him that should sanctifie them to be but a Creature like themselves But they must have their own minds These Sadducees what gained they by their opinion against the Resurrection and world to come What either profit or credit or comfort could their opinion carry with it that men should die like dogs or other beasts and there is an endof them But they must have their own minds And it is like they were well content there should be no Resurrection nor World to come For this opinion might very well serve a voluptuous life For a man to live as he pleased in all voluptuousness and pleasure and to hear no more of it never to be judged or called to account for what he had done This is a brave opinion to maintain lust and loosness and all manner of villany They in Esai XXII cry Let us eat and drink for to morrow we die One would think they should have been in another tune when they thought death was so near and left their jovializing to day when they think they must dye to morrow But dying was all the business they looked on and looked no further That was bitter to think of when they must perish with all their delights and pleasures and braveries but beyond death they little thought of any thing And so Historians report of the Egyptians that when they were feasting and in the height of their frolic and joviality a man brought in a dead mans skull and shewed to every one of them with these words added Eat and drink and make merry for you know not how soon you may be like to this One would think that the sight of such a spectacle should have called them to repentance and mourning and weeping and girding with sackcloth But they aimed it a clean contrary way viz. that since they were sure they should die they should take as much pleasure as they could while they lived and lose no time from their voluptuousness because they knew not how long or short their time might be and how soon they might be cut off from those delights It is more than probable that the Sadducees maintained their opinion to the like purpose and were very well content to forgoe the world to come that they might the freer and with less disquieture enjoy this The Pharisee fasted and was of a strict and severe life and conversation but the Sadducee thought it more delightsome to live more at large and not to deprive himself of those contents and pleasures that he might have here And it is more than probable that he so maintained his opinion upon that account at least his opinion did suite most properly with such a course The Sadducees denying of the Resurrection may justly mind us to make it our Hope and Awe unless we also should be Sadducees Let me use the strain of Paul to Agrippa Men and Brethren do you believe a Resurrection I know you believe it May I add and say I know you remember it This I dare say that if you do not I know you have no cause not to remmember it A thing of the greatest concernment that ever will befal you a thing as sure to come to you as you are sure you have come hitherto a thing that you can as little avoyd as you can avoyd death and a thing that must determine of your eternal state And do you not remember it I am sure we have all cause to remember it The Prayer of Moses for the people is very reasonable pathetical and affectionate Deut. XXXII 29. O that they were wise that they understood this that they would consider their later end Do you not consider this out of these words That they that are not wise do not consider this and out of the thing it self we are speaking of that the Resurrection is our later end beyond our later end Death is our later end but the Resurrection is a later end beyond it And if the continual remembrance of death be needful as who will deny it the continual remembrance of the Resurrection is as needful I had almost said is more needful according to the rate that most men think of death Oh! how bitter is the remembrance of death to them that are at ease and in earthly prosperity But upon what account Because they must part with all their delights here and must be no more as they have been jocund and jovial and florid The Roman Emperor of old spoke not only his own sense but the sense of others when dying he cryed out Ah! poor soul wither must thou go now Thou must never jest more nor enjoy thy pleasures more as thou hast done So they thought of death but as an end and determining of their bravery here But the Resurrection must determine of their state for ever hereafter And if Solomons whips be whips Rehoboams whips are scorpions If death be so sharp to them to part them from their present delights what will the Resurrection be that will state them in a state undelightsome for ever Oh! how many sins might we have avoided in the course of our lives if we had had the serious remembrance and apprehension of the Resurrection And how many might we yet avoid In the midst of all our security and mirth and musick to have this as Belshhazzars hand writing upon the Wall in our eye But will this hold in the day of Resurrection Will this follow me in another world In the midst of our Pride and Bravery to think shall I be so drest at the Resurrection at the last day And will this Gallantry stand me in any stead in that day I cannot but fancy how a Sadducee that denies the Resurrection or any that are mindless of it will be surprized at that day He thought none should ever rise from the dead at all and he himself will be raised whether he will or no. Oh! let me lye still in the dust will his heart cry Let the earth cover me and the Mountains and rocks lie upon me No will the alarm of the great Trump sound Arise thou wretch and come to judgment And thou must come and no avoyding Eccles. X. 9 Know that for all these things God will bring thee to Judgment He will do it and thou canst not hinder him And so much concerning the first Article that a Sadducee put out of his Creed He II. would not own that there will be