of God's Curse upon the unbelieving Jews Mal. 4. ver last Sixtus Senensis sets this Prophet Malachy so low as about five hundred Years before Christ Alsted makes the distance of Time betwixt this second and last Prophet and the Birth of Christ to be five hundred and twenty nine Years Alsted Encucloppad Lib. 33. Cap. 3. and so do other Authors To write an History of this interspace when the Spirit of Propheâ—y was withdrawn Hic Labor hoc opus est 't is hard Work APOCRYPHA CHAP. I. REmarks in General First are First Malachy knew that after him no Prophet should arise until the Days of John Baptist as is aforesaid therefore he shuts up his Prophecy with a most solemn Exhortation to the Jews that from henceforth after his Departure and in the Departure of the Spirit of Prophecy with him also They must read and remember the Law of Moses and with it the Prophets those Interpreters of the Law and excellent Commentators thereupon Mal. 4.4 Buxtorf observeth that a great Zain is put in the Hebrew Word Zakor Remember to intimate the necessity and excellency of this Duty of minding Moses Law c. during the Deficiency of Prophecy while there was no more any Prophet among them c. Psalm 74.9 from which Expression there some do conclude that this Psalm was penned after the Captivity for there was then Cathimath Chazon a Sealing up of Prophecy as Dan. 8.26 and 12.4 9. and though this sealing up and ceasing of that Spirit of Prophecy continued for some hundreds of Years yet at their Expiration Malachy tells them God will send them one as great as Elijah to prepare the way for the blessed Messiah Mal. 4.5 He saith not the same in Person as the Jews and Romanists fondly Fable in favour of such Mistakes as they have adopted the one that Jesus who was crucified was not the Christ and the other that the Pope is not the Antichrist because Elias the Thisbite is not yet come But the Angel of God better Interprets Malachy's meaning Luke 1.15 16 17. and so doth the Angel of the Covenant the Lord of Angels Matth. 11.10 11 12 13. and 17.9 10 11 12 13. though John deny'd himself to be a Prophet in their Sence John 1.21 yet doth not that contradict this for Christ calls him one greater than a Prophet Matth. 11.9 and the Evangelist Mark begins his Gospel with these very Words of Malachy Remark the Second In General The Books called Apocrypha which were written after Malachy's Death and after the departure of the Spirit of Prophecy were never received among the Canonical Books by the Antient Jewish Church to whom the Oracles of God were betrusted Rom. 3.2 the Authentick Catalogue whereof was collected by Ezra whom some suppose to be Malachy as above either alone or with the Assistance of other Prophets who lived in his Time and as neither Christ nor any of his Holy Apostles condemn any where the unfaithfulness of the Jewish Church in corrupting the Canon so nor do they honour the Apocrypha with one Quotation out of it N. B. The Synodicum set forth by Pappus tells us this Story that the Council of Nice made a miraculous Mound betwixt the Apocryphal and the Canonical Scriptures setting them altogether a little below the Holy Table and earnestly pray'd to the Lord that those Books of Scripture which were of Divine Inspiration might be found above but those that were of a spurious Extract might be left below and this saith Gregory God granted them graciously for a distinguishing sign between them N. B. We are commanded by the two great Apostles to give no heed to Jewish Fables 1 Tim. 1.4 and 4.7 and 2 Tim. 4.4 and Tit. 1.14 and again 2 Pet. 1.16 such as the History of Susanna and of Bell and the Dragon both additionals to the Book of Daniel and both which Jerom confidently condemns for a couple of Jewish Fables and no better a Character can be given of the History of Judeth whereof Josephus the Jewish Historian and an exact Searcher of the Hebrew History and the Antiquities of that Church maketh not the least mention of N. B. Luther boldly affirmeth that those Books of Judeth Tobit c. were at the first but Plays or Comedies acted as Stage plays and then converted into Histories afterward The best Title I find given them is that they might be sacred Poems c. and though Ecclesiasticus be the best undoubtedly of all the other Apocryphal Books for a Moral Discourse about the avoiding of Vice and the pursuing of Vertue c. yet therein is found a minture of many Matters saith Diodate contrary to Canonical Scripture and too low for the Majesty of God's Spirit Nor is it at all Historical and therefore improper for our present purpose in relating the History of the Jews Remark the Third In General though both the Books of the Maccabees be an Historical Narrative of the State of the Jews in this Interval betwixt Malachy and John Baptist yet was it not written by infallible Inspiration seeing then was a Cessation of Prophecy c. and though the subject of the first Book be very profitable and necessary for the understanding of Daniel's Prophecy c. yet seeing it cannot be made manifest that the Author of it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired of God therefore could it never be accounted Canonical having only the Greek-Translation and not any Hebrew Original Much less hath the second Book of Maccabees found Reception in the Church of Christ. Because First In the beginning of that second Book we have a strange Story how the Holy Fire that first came down from Heaven was found hid in the Earth after the Captivity and of the Altar Ark and Tabernacle all hidden by Jeremiah Secondly The other Part of that second Book which begins at Chap. 2. ver 20. besides the Description of the Death of Antiochus Chap. 3. is very much differing from that in the first Book Chap. 6. there is likewise the commending of Rhasis for murthering himself Chap. 14.41 to 46 which Act of self-murder the Doctrine of the sixth Commandment and of all Canonical Scripture is quite contrary unto and therefore all Learned Divines look upon it as a Fact rather to be pitied than defended And Thirdly The false Judgment that Author gives concerning Judas Maccabeus his Sacrifices and Prayers for those of his Army that had been slain in Battel for the Expiation of their Sins to turn away God's Wrath from the surviving Remnant of it as if that had been done for the Benefit of those who were dead for their Sins also Chap. 12.44 45. whereas the Holy Scripture giveth no Ground nor Approbation for using any Sacrifices or Prayers for the Dead and 't is contrary to the Custom of the Jews at this Day to do so Moreover Joseph ben Gorion who wrote these Matters in Hebrew and out of whose writings this Author took his Abridgement maketh no mention
out of every Nation 1. Those led away captive by Salmanasser 1 Kings 17.6 and 18.11 these never returned into their own Countrey but occasionally as here and call'd Parthians Medes Elamites 2. By Nebuchadnezzar who are here call'd Mesopotamites And 3. By Ptolomy those were call'd Hellenists Beside these three were lesser Dispersions James 1.1 and almost in every City where the Apostles Preached among the Gentiles they found Jews there Now to many of these that were come to the Feast not only Peter but all the Eleven Preached For 1. 'T is said They stood up with him verse 14. 2. The Voice of a Stentor could not be heard by those Myriads out of which three thousand were Converts 3. These consult the other Apostles as well as Peter verse 37. 4. These continued not in Peter's only but 1. In the Apostle's Doctrine Preached 2. In their Fellowship for Communion and Conference 3. In Breaking Bread wherein Wine is synecdochically included And 4. In Prayers wherewith they besieged God who was saith a Father well pleased to have Heaven taken by force Matth. 11.12 Oh happy they that be so valiant and violent as to make a prey or a prize of the habitation of happy ones c. CHAP. III. The First Miracle HAving already declared the wonderful Constitution of the first Gospel-Church that ever was in the World in the next place follows the Discourse concerning the Fate and Fare which attended it wherein an intermixture of the Acts of some times all the Apostles and of sometimes some only as touching what they said what they did and what they suffered 't is summarily comprehended Note This Primitive Church being thus prodigiously planted Persecution presently was raised against it to root it up and ruine it Though God's Bridle had hitherto as before restrained the Devil's Instruments so that the very Pharisees and Chief Priests c. had seem'd to favour them as yet not daring to frown upon them But now the Grumbling of their Gizzards inwardly for fear of the loss of their Pharisaical Kingdom began to work up and break out outwardly Note Oh the depths of Divine wisdom in disposing of things thus that where-ever God hath a Church the Devil by God's unsearchable permission must have his Chappel and this cannot become a Chappel of Ease to the Devil's Chimney-Chaplains call'd Chemarim's Atrati or Black-Birds Zeph. 1.4 unless they find a free vent for their Spirit of Persecution which took its first Fire from Peter and John's healing of the Lame Beggar Acts 3.1 2 c. This was the first occasion of the first Persecution Hitherto all the Apostles had acted in conjunction with Peter 1. In their chusing Matthias by a Lot from the Lord to compleat their number of twelve Apostles 2. In their boldness of Preaching to the People when they had received the Holy Ghost 3. In providing for the Poor that received the Gospel for which the Jewish Synagogues out of which they had formerly been Relieved had now cast them out of their care whereof more afterwards As also 4. In their Joint Celebration of a Council and sending their Canons or Decrees to the several Churches c. But in this place here Peter and John only come into play by their going into the Temple at the Ninth Hour the hour of Prayer not to communicate with the Jews in their now Antiquated Worship but that they might have a larger Field for sowing their seed of the Gospel in which they could not miss of but meet with upon the Evening of this great Feast of Pentecost-day about three a Clock in the Afternoon which was the time of their Evening Sacrifice At their entring into the Gate not of the first Court of the Gentiles but of the second Court of the Jews they find the Lame man laid hoping for more Alms from his Countrey-men than from Strangers Note This same Cripple was born lame and was now forty years old therefore the harder to cure and when cured the more credible Witness against the Cavillers at his cure Acts 4.22 This man lay begging daily there and if he had begg'd in that place so many years it may well be wondered at that Christ himself had not cured him long ere this in his passing so frequently through this Porch seeing we do not find that our Lord ever refused any who came for cure To this it may be said that the Lord might reserve this Miracle for this very Time both for confirming the Truth of the Gospel and the Faith of the Apostles in Preaching it All Times and Seasons are in the Lord's hands who both justly forbears to send Salvation at one time and graciously vouchsafes it at another Note This now was the day of sending Salvation to the Cripple who asked Alms of these two Apostles God was better to him than his expectation and so he is to us daily giving us more than we can ask or think Eph. 3.20 Yea he presseth favours upon his Suitors as Naaman did upon Gehazi 2 Kings 5.23 Peter had no Gold to give him but he had Grace to wit a power from Christ wherewith to heal him which as he had freely received so he freely gave it to him when he first excited his expectation with Look on us that he might the more mind the means and the manner of his Cure and be the better prepared to give God the glory of it No sooner had Peter spoke In the Name of Jesus c. Rise up and walk but presently his Feet and his Ankle-bones received strength c. v. 4 5.6 7. Together with this word there went forth a power as Luke 5.17 then was fulfilled that Prophecy Isa 35.6 The Lame Man shall leap as an Hart The Lord raised up the Crooked Psal 146.8 as was this Cripple whose Inside and Soul was now healed as well as his Outside and Body for he went into the Temple with them not only to hang up his Crutches as it were there as Memorials of his Mercy but also to render Praises to the God of his Mercy He praised God not the Apostles Note Instruments must not rob the Author of his glory we may pay the Messenger but we must return Thanks principally to the sending Benefactor Yet this healed Cripple in an Extasie of Thankfulness to them held those his Healers till a great confluence of People came about them all astonished with the unexpected Miracle on this notoriously known Lame Beggar which when Peter saw he embraces this Golden Opportunity and Preacheth his second stinging Sermon to them whereby a great Increase was added again to the Church Not only this Cripple who had cause at last to bless God for his Lameness which brought him as divers Miseries do others to the knowledge of Christ and of Salvation through him a blind Eye hath help'd the healing of a blind Soul c. but also two thousand more believed as an addition to the three thousand Acts 2.41 at the least c. 'T
not man for the Sabbath Mat. 2.27 that we might sanctifie it and keep it holy unto God and to all those that truly sanctifie it the Lord makes it a Blessing indeed to them 3 God gave the Sabbath as a most Royal and Soveraign gift to Man he made the Sabbath for Man not Man for the Sabbath as before and bestowed it as a peculiar favour and Prerogative on Man as appeareth by three Scriptures the first is Exod. 16.29 The Lord hath given you his Sabbath This was Gods gift to man from the Creation for seeing from that very time there was a solemn Worship of God as is evident in Cain and Abel's Sacrifices to God so there must be a solemn time set apart for that Worship and what time could be more fi◠than that day which God had sanctified by his own Example For the godly Posterity of Seth did publickly and in solemn Assemblies serve the Lord Gen. 4.26 separating themselves from the wicked Off-spring of Cain and they must have a prefixed time for their publick and external Worship which must be the Sabbath that the Lord their God had given them The second Scripture is Neh. 9.13 14. The Lord gave them right Judgements good Commandments whereof the fourth was one All good in respect 1. of the Author 2. Of the Matter 3. Of the Effect inasmuch as they make those good that observe them And above all these godly Levites doth instance that as a most special favour in Gods making known his holy Sabbath to them v. 14. which they reckon up with Gods raining down Manna from Heaven upon them v. 15. and his broaching the flinty Rock to give them Water that this ancient Church might give no warrant to a dry Communion And well may the Sabbath be thus ranked inasmuch as 't is the day whereon God gives his Church Angels food and Living waters out of Wells of Salvation Though God rained down no Manna upon the Jewish Sabbath Exod. 16.27 yet he doth upon the Christian and upon that more especially yea most of all upon the Supper-Sabbaths whereon we all eat the same Spiritual Meat and drink the same Spiritual Drink with them Sacramentally at the Lords Table 1 Cor. 10.2 3 4. The third Scripture is Ezek. 20.12 which comes in with a Moreover as an high remark upon this divine Gift Moreover also I gave them my Sabbaths The Relatives My and His God adjoyns with the Sabbath so frequently doth much advance the greatness of the Gift for whatsoever is Gods or of God must needs be great and excellent the Stream is like the Fountain and the Effect like the Cause This divine Donative the Sabbath was a most precious Dowry and Endowment both to our first Parents and to all their Posterity without which even the best would run wild and forget God were it not that a Weekly-Sabbath walls in our wild Natures The Sabbath was made for Man as a sweet Mercy to him It was made for Mans safety and advantage both to his Soul and Body which the superstitious Jews formerly great neglecters of it mistaking would not defend themselves on that day and therefore their City was taken once by Ptolomy and again by Pompey on the Sabbath-day If it stands in the way of Mans Safety 't is not to be observed The Third point to be handled is Why did God give this great Gift to Man in the beginning of time Answ For Divine Contemplation as well as for Divine Invocation and Action When God had compleated his Creation having made all very good Gen. 1.31 So good as caused Complaisancy in God himself and commanded Contemplation in man also That this latter might be done as well as the former as God had given Man a Soul to contemplate with it being the proper act thereof so he gave him a Sabbath to contemplate in which was a day set apart wherein Man might regard the Works of the Lord and the Operations of his hands Psal 28.5 When Man beholds a great Garden rich stored with Fruits and Flowers this calls his Eyes on every side of it besides there is a general Itch in mans Nature to be taken with Pageants Plays strange Sights and rare Shows which oft are sinful or however vain and at the best imperfect and unsatisfactory How much more ought man upon the Sabbath-day to admire the curious and glorious Frame and Fabrick of the World which in all its parts is so admirably accomplish'd with Curiosity Variety and Suitableness both to the Need and Nature of Man This the Psalmist sheweth in his Psalm or Song for the Sabbath-day Psal 92.1 2 3 4 5. which Psalm was set on purpose as a Canon to the Church for Sanctifying that Queen of Days all being an admiration of Gods mighty Works The Sidonians agreed among themselves to chuse him for their King who first discovered the Sun the next morning and while others gazed upon the East one onely wiser than the rest looked Westward who though scoffed at by his Competitors first saw the Sun-shine upon the tops of the Mountains So we may behold God Per Species Creaturae in the Creature as in a Mirrour or on a Theatre Vt Solem in Aquis ita Deum in operibus Contemplamur God is seen in his Works as the Sun is seen in the Waters and therefore we should study not onely the Book of Gods Word but also the Book of Gods Works even that great Folio of the World that Book with three Leaves Heaven Earth and Sea See my Crown of a Christian from page 125 to page 145. this Book leaves the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inexcusable Rom. 1.19 20. who may behold God the Creator though not God the Redeemer in it either by way of Negative Causality or Eminence And we have but half the benefit of the Creature for which it was created if we get not Spiritual as well as Temporal good by it How the Jewish was was changed into the Christian Sabbath I refer the Reader to my Christian walk on the Lords day Whatever clearness there seems to some to be wanting as to the change of the day yet sure I am there is no want of clearness as to the choice of the day seeing both Christ and his Apostles did chuse this First day for religious Assemblies and Exercises which I have at large discussed in a distinct Discourse on this Subject All I shall say here is onely that the change of the Day from the Last to the First of the Seven was one of those things that Christ taught his Apostles betwixt his Resurrection and Ascention those Forty days he conversed with them Acts 1.2 3. and his Apostles were guided by Christs Spirit he gave them Joh. 16.13 Hence I infer 1 If a Seventh day be such a divine Gift to Man why should any man jear as the Heathens did who said Sabbatizing was a losing of the seventh part of precious time or as our late Anti-sabbatarians who call'd
it Saint-sabbath in derision of those that pleaded its Morality They were offended saith Mr. Fuller that the Lords day was called Sabbath as if it were a Shibboleth to distinguish from those lisping Ephraimites who call'd it Sunday and as if it had been a spiritual Necromancy to raise up Mosaick Ceremonies yet those same Scoffers could affect those words Altar Temple c. which were words of a Jewish extract Full. Ch. Hist Cent. 17. b. 11. p. 145. The Bishop of Spalato had taught them that the fourth Commandment was abrogated hence they confined the Sabbath-observation onely to those few hours of publick Service and the rest of the day to be spent in Sports This is the more strange seeing 1 their Canons commanded the reading of the Fourth Commandment among the rest and annexed to it this Prayer Lord incline our Hearts to keep this Law And seeing 2 they themselves judged it a prophaning of the Holy place to make any part of the Church a Play-house or to play at Cards upon their High-Altar yet would profane the Holy Sabbath with airy Games as if Time which God hath determined and call'd the Lords-day were of less worth than Places which God hath not determined nor call'd any the Lords House since the Typical Temple The second Inference is As the special gift of God the Sabbath-day should not be looked on as a Ceremonial Yoke or Burthen to any so as to make men clip the Lords Coin so it ought to be conscientiously improved as a peculiar Priviledge otherwise we are like Solomons Fool who had a Prize put into his hand yet had he no heart to it Prov. 17.16 If we fool away Gods precious Sabbaths we fool away our own precious Souls and Christs precious Salvation also The Holy God who was the first Institutor of the Sabbath Gen. 2.2 3. proposeth himself as a pattern for our imitation As our Lord said to his Disciples If I your Lord and Master have washed your Feet ye ought also to wash the feet one of another Joh. 13.13 14 15. This was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Example which Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Copy to write after 1. Pet. 2.21 Thus the great God being our Lord and Master rested on the Sabbath-day and kept it holy as did he so should we do be holy as he is holy 1 Pet. 1.16 Matth. 5.48 this must be endeavoured in quality though we cannot come to an equality This is a writing after a most compleat Copy and perfect Patern if we labour to be suitable to Gods Nature and subject to Gods Law God rested and was refreshed on the Sabbath-day Exod. 31.17 As that is spoken after the manner of men whose rest is refreshing which God never weary needs not so 't is spoken as an Admonition to men that their days of holy Rest may be days of holy Refreshment 1 We should beg for a Spring-tide of Grace that may bring in a great draught of Fish and for the Spirit to move on the Ordinances as he did upon the Waters and brought all to form and life Gen. 1.2 there will be no reviving refreshing and ravishing work till then 2 Bring large Sacks to our Joseph or Jesus the Lord of the Land the Lord of the Sabbath according to the size of the Sacks which the Patriarchs brought to Joseph so were they filled with Corn by him If we bring large Pitchers to wit enlarged Hearts to the Well of Salvation Christ will say Fill up the Water-pots to the brim Joh. 2.7 and Open thy mouth wide and I will fill it Psal 81.10 but alas Israel would have none of God v. 11. God forbid we should surfeit of the chiefest good The third Inference There is 1. Sabbatum Asini a mere external Rest which is given to the Oxe and Ass 2. Sabbatum Vituli as those at the Golden Calf sate down to Eat and Drink and rose up to Play Exod. 32.6 Such as spend the Sabbath in Sports do keep the Sabbath of the Calf 3. Sabbatum Diaboli or Daemonii such as spend the holy Sabbath in unholy works as in Drinking Swearing Carding Whoring c. do keep the Devil's Sabbath 4. Sabbatum Domini such as spend the Sabbath in all holy Duties publick and private do sanctifie the holy Sabbath of the Lord both in the Negative and Affirmative parts of it Such as delight in so doing all the Sabbath-day shall delight in the Lord all the Week-days Isa 58.13 14. CHAP. VI. Of Adam and Eve 's Fall HAving shewn the Dignity of the state of Innocency I come now to shew the Indiguity of the Fain estate Gnashah haelohim eth-ba Adam Jashar God made man Right and Vpright Vehema Bikshu hishbonoth Rabbim but they to wit Adam and Eva sought out many inventions Eccl. 7.29 Solomon doth not mean there such Inventions as are profitable such as many Engines are for promoting Manufactures and artificial Occupations but he meaneth such Inventions as are sinful such crooked Counsels as they sought out of their own accord both to corrupt themselves and all their Posterity For though they were made upright yet were they as Creatures changeable and exposed to the Temptation of Satan yea and they sought out many Inventions or new Tricks and Devices of their own whereby to depart from God and from that blessed state wherein God had placed them For they were not content with that way to Happiness which their Creator had prescribed nor were they satisfied with that perfect state which God had given them but they fancied to themselves an higher Perfection Ye shall be as Gods and followed those new ways to become like God which Satan and their own deceived Hearts did suggest to them whereby instead of becoming like God they became like the Beasts that perish Psal 49.12 and so they involved both themselves and all their Off-spring into many bottomless boundless and endless Miseries The word Rabbim here some reads it of the Mighty ones or Angels as if Adam and Eve had sought out the same Inventions with the faln Angels who were not contented with their own Angelical station but must needs be like the most High Isa 14.13 14 which caused God to hurl them out of Heaven into Hell Jude v. 6. So Adam and Eve inventeth a new way to improve their present and Perfect state by their own Wit they must needs be as wise as God in the knowledge of Good and Evil Gen. 3.6 This causeth them to be expell'd out of Paradise and to live a dying life on Earth ever after as a just fruit of their sherking Shifts and sinful Inventions Jer. 6.19 Here comes in the doleful Catastrophe of the Worlds Creation to wit the History of the Fall which was as the pulling ope a Sluce that let in an Inundation of Evil upon the World It was that Original and Universal Malady which brought a Curse and Confusion upon all created things that the Creator before had both blessed and
by Authority taken from thence It seems this great Doctor of the Gentiles was not of the same opinion with those Jesuits who say that the Epistles of the Apostles were intended only for the use of those Persons and Churches to whom they were first written how much more all the Books of the Prophets in the Old Testament must be antiquated and not concern us as some Jesuited Enthusiasts say in our Day prefering their own Phantastick Revelations above the Rule of Scripture though both Testaments were writ by Divine Inspiration We must rather be of Godly Josiah's Mind who saith concerning Moses many hundred years before him that Moses wrote for us 2 Kin. 22.13 the Book of the Law which Moses wrote with his own hand v. 8. and 2 Chron. 34.14 and ordered to be laid up in the sides of the Ark Deut. 31.26 this Book good Josiah reckoned did speak to them in his Day and feared that great Wrath was kindled against them because they had not hitherto hearkened to do all that was written as he saith concerning us Reckoning aright that General Directions Recorded in Gods Word do Infallibly concern all Ages as 1 Cor. 10.6 11. or likewise of Blessed Stephens Mind who speaking of such as live in the Days of the New Testament saith that Moses recieved the lively Oracles of God to give them unto us Act. 7.38 Moses did indeed deliver those Oracles to the Fathers of the old Testament but they receiv'd them to give them unto us under the New and thus the writings of all the other Prophets after Moses were written for us and for our Learning for Paul's learning and for the learning of that famous Church of Rome the fame of whose Faith was publish'd through the World Rom. 1.8 how much more for our Learning who come far short of their high Attainments and cannot pretend to a greater Perfection The fifth Argument If the Old Testament was disannulled by the Death of Christ then the Church was without a Canon or Rule from that time for many years until the N. Testament was written but this is to suppose what may not be supposed For those Scriptures in which Timothy had been trained up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from a Child and wherein Paul exhorts him to continue they being profitable to teach reprove c. 2 Tim. 3.15 16. must be the Scriptures of the Old Testament seeing at the time of Timothy's Childhood none of the New Testament was written for Timothy was taken into Paul's Fellowship before any either Gospel or Epistle was published some of the Epistles were writ before any of the Gospels as that of the first to the Thessalonians yet this was writ after Timothy had joined himself to Paul for Paul's Preaching to the Thessalonians must be before his writing to them as appeareth by many passages in that Epistle yet Timothy was taken into Paul's company before Paul Preached there for the former was done Acts 16.1 2 3. but the latter not till afterward Acts 17.1 c. So that the first New Testament Scripture not being writ when Timothy was grown up and received into Paul's Society see Lightfoots Harmony and Chronology for this It necessarily follows that those Scriptures wherein Timothy was trained up from his Childhood were the Scriptures of the Old Testament yet Paul's Testimony of those very Scriptures was that they were Divinely Inspired and profitable to teach Truth to convince Errour to reprove Vice to instruct in Righteousness and to make wise unto Salvation v. 15 16. The consequence then is evident from hence that the Old Testament could not be look'd upon or supposed by the Church as an obsolete and cancell'd Bond or that the Church was then without a Canon The sixth Argument If the Scriptures of the Old Testament were given by Divine Inspiration 2 Tim. 3.16 And if the holy men of God the Prophets wrote them as they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved by the Holy Ghost 2 Pet. 1.21 and their Writings were therefore called The Oracles of God Rom. 3.2 then without all controversie there must be the same holy and heavenly Truth or Divine Doctrine found in them as is in the Scriptures of the New Testament There being but one Spirit as there is but one God one Faith breathing in both Testaments Eph. 4.4 'T was this one Spirit which inspired the Pen-men of them both who is the Spirit of Truth John 14.17 leading both the Prophets and the Apostles into one and the same Truth John 16.13 14 15. Therefore the Books of both should be received with the same Spirit of Faith 2 Cor. 4.13 and neither of them ought to be refused NB. 1. To reject the Old Testament is to reject the Holy Spirit that speaks in it 2. 'T is not only rejecting but resisting the Holy Ghost as Stephen charges the Stiff-necked Jews for rejecting the words of the Prophets which they had spoke to them by the Spirit Act. 7.51 Let none now commit the same sin 3. It can come from no other than from the Inspiration of the Devil to reject the Old Testament which was writ by the Inspiration of God contrary products must proceed from contrary principles The seventh Argument If the Old Testament Scriptures be profitable for such blessed uses as are afore-mentioned then they who cast them away as unprofitable are not only Enemies to the Churches Profit and Edification and are Friends to Errour Vice and sinful Folly all which three the Apostle declareth are disappointed by those Scriptures convincing Errour reproving Vice and making wise to Salvation but are also Blasphemers against God and his holy Spirit that did dictate and indite them There be blasphemous deeds as well as blasphemous words Ezek. 20.27 Now to blaspheme any part of the holy Scriptures either by word or deed is Blasphemy in an high degree and at least borders near upon that unpardonable sin against the Holy Ghost Matth. 12.31 32. That Opinion of rejecting any part of the holy Canon of the Scriptures which is undoubtedly very hateful to God as well as hurtful to men can never be a good Opinion 'T is not Heaven but Hell-born The eighth Argument If the Prophets as well as the Apostles be the Doctrinal Foundation of the Church as Christ is the Personal thereof 1 Cor. 3.11 then the Books of the Prophets Moses c. may not be rejected But the Antecedent is clear from Eph. 2.19 20. speaking of a Gospel-Church Therefore the Consequent must be clear also Mark well Paul puts no difference betwixt the Doctrines of the Prophets and that of the Apostles he makes them not two but one only Foundation therefore we cannot be true Christians nor indeed a true Church as the Ephesians were and that of Ephesus was unless we be Built upon both such as remove themselves from the Foundation of the Prophets may ere long make as little matter of Building upon the Apostles not regarding any written Word at all but rather
enabled to hear a Word of Comfort which was this that Cambyses had â—ay hindring God's Temple laid the Foundation of the Persians Empire's Ruine for God â—â—ll send the Prince of Greece Alexander the Great and others before him to overturn 〈◊〉 Empire c. ver 20. N.B. They spoil'd the Persians Plots against the Jews fiâ—â—â—â— them other Work than to hinder God's House Michael the Messiah Prince of his Church orders and over-rules the whole Vniverse for its good c. ver 21. Thus some Converts 〈◊〉 have three touches from the Hand of Heaven before throughly Comforted Dan. XI and XII REmarks First Upon Dan. 11. 't is an History as well as a Prophecy Mark 1. The Angel Gabriel revealeth from Christ unto Daniel after his Prayer Dan 9. and his Fasting three Weeks Dan. 10. whereby he was prepared to receive this Prophecy the plain Naked Truth which should suddenly and certainly come to pass ver 2. where saith Grotius c. this eleventh Chapter ought to begin and from thence Gabriel explains the former Vision of the Ram and of the He-Goat Dan. 8. speaking only of such Kings of Persia as either hindred or help'd the Temple Mark 2. He foretels that the Persian Monarchy which had obstructed the building of God's Temple should be destroy'd by Alexander the Great after it was come to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or heighth wherein it could bring into the Field even Millions of Men and cover the Seas with its Ships and thinking to drive down all before them ver 2 3. Mark 3. Then that Grecian Empire which swallow'd up the Persian when it seems in its Zenith and most Ruffling Grandeur expecting Embassadors at Babylon from all the World shall be broken like brittle ware and be divided into four of Alexander's Chieftains Cassander Antigonus Seleucus and Ptolomy ver 4. Mark 4. Then he foretels the Intestine Wars that should arise among those Successors of Alexander seven several times from ver 5 to ver 20. the last of which seven Wars was betwixt Ptolomy Philometer and Antiochus Epiphanes whom Gabriel calls a Vile Person ver 21. who should conquer Egypt ver 22 to 28. but be recall'd by Rumours ver 40 c. the Year before his Death his success ripen'd him for Ruine Mark 5. He foretels the sad State of the Jews all this Time who laying betwixt Egypt on the South and Syria on the North and so they were like Bread-corn betwixt two Mill-stones grinded to Powder during all those seven Wars aforesaid their marches to and fro being commonly through the Bowels of Judea but more especially by this Vile Antiochus not so much Epiphanes or Famous but Epimanes Infamous for his Madness against the Jews ver 28 30. to 39. and again ver 41 to 45. and 1 Maccab. Chap. 1.2.3.4.5 and 6. N.B. Though God's Church here went to wrack both by the North and by the South yet both North-wind and South shall blow good to it at last Cant. 4.16 God's Favour makes them Favonian or favourable Winds c. Remarks Secondly Upon Dan. 12. that brings in the Good and Comfort of the Church Mark 1. 'T is promis'd that Michael the strong Christ will protect his Church from the Persecutions of Antiochus that Type of Antichrist and deliver all his Elect Temporally or Eternally ver 1 2 3. Mark 2. Antiochus and so Antichrist's Time of Persecution is limitted more darkly ver 5 6. but more plainly upon Daniel's farther enquiry ver 8 to 12. The Man Christ Jesus ver 7. tells him the end shall not be till Time Times and half were over which he numbers fully in one thousand two hundred and ninety Days ver 11. before Antiochus's Death And then he adds forty five Days more ver 12. for some signal Mercy as that Victory Judas Maccabeus obtain'd about that time c. this Addition made the former to be one thousand three hundred and thirty five N.B. The number of the Beast Antichrist six hundred and sixty six if doubled make one thousand three hundred and thirty three and three Years and half make up one thousand three hundred and thirty five compleat Mark 3. Daniel is bid 1. To Seal up this Prophecy ver 4. the Secret of it was reserved to be made known in after Times And 2. He must be satisfied herewith and prepare for Death having a Promise both of Rest in his Grave and at his Resurrection out of it ver 9 13. here Daniel hath a kind Dismission from Troubles as Rev. 14.13 c. Esther CHAP. I. SOme General Remarks are requisite here before we come to the particular History As 1. Upon the Book 2. The Author And 3. The Time Remark the First In General concerning the Book it self whether it be Canonical is question'd by Athanasius and Nazianzen c. which they seem'd to doubt of because of the seven Apochryphal Fragments as so many Chapters were usually and abusively added and stitched to it I find indeed some Rabbins relate that when this Megillath or Volume of Esther comes to be read in it's course in the Jews Synagogues at their Divine Worship they have a Custome among them to cast only this Book of Esther upon the Ground before they read it and the Reason they render for their so doing is because they find not the Name of God or Lord in this whole Book But this Reason is in Truth no Reason if it be seriously consider'd what a Contexture of most eminent Passages and Acts of God's immediate Providences for relieving his Calamitous Church is contained in this History even such and so perspicuous as can scarcely be parallel'd in the whole Book of God any where or at any Time and Age. N.B. 1. This Book hath been constantly received as a part of the Canon of Sacred Scripture and reckoned among the Chetubin Hagiographa or Holy Writings by the Jewish Church notwithstanding the Name God or Lord be not named in it to which the Oracles of God were committed Rom. 3.2 that they might keep them carefully for and transmit them safely to Posterity and 't is more than probable yea it may be strongly presumed that the Jews were true to their Trust otherwise either our Lord Christ or his Holy Apostles who reproved their Rabbins for many other Corruptions c. would have rebuked them for their unfaithfulness in corrupting the Canon of the Scripture as a necessary Caution to the Christian Church N. B. 2. Rabbi Abraham the Spaniard relateth this Book of Esther is had in so much Reverence among the Jews that so oft as they do hear the mention of Haman's Name read in it they do even to this Day with their Fists and Hammers so beat upon the Boards and Benches as if they were beating upon Haman's Head it self to break out his Brains c. Remark the 2d in general concerning the Author of this Book N. B. 1. Sanctius saith out of Augustin and Isidore that Ezra was its Author But Bonartius answers