and feeling of his goodnesse and truth of his word 7 Though no Law-giver or Governour whether temporal or spiritual especially whose calling was but ordinary could possibly before or since so well deserve of the people committed to his guidance as this great General already had done of all the host of Israel were they upon this consideration forthwith to believe what soever he should avouch without further examination sign or token of his favour with God without assured experience or at the least more then probable presumptions of his continual faithfulnesse in that service whereunto they knew him appointed Albeit after all the mighty works before mentioned wrought in their presence they had been bound thereunto the meanest handmaid in that multitude had infallible pledges plenty of his extraordinary calling lockt up in her own unerring senses But from the strange yet frequent manifestation of Moses power and favour with God so great as none besides the great Prophet whom he prefigured might challenge the like the Lord in his al-seeing wisdom took fit occasion to allure his people unto strict observance of what he afterwards solemnly enacted as also in them to forwarn all future generations without express warrant of his word not absolutely to believe any governour whomsoever in al though of tried skil and fidelity in many principal points of his service That passage of Scripture wherein the manner of this peoples stipulation is registred wel deserves an exact survey of all especially of these circumstances How the Lord by rehearsal of his mighty works so epassed extorts their promise to do whatsoever should by Moses be commanded them and yet will not accept it offered until he have made them ear-witnesses of his familiarity and communication with him First out of the Mount he called Moses unto him to deliver this solemn message unto the house of Jacob Ye have seen what I did to the Egyptians and how I carried you upon â—agles wings and have brought you unto me Now therefore if you will hear my voice indeed and keep my covenant then ye shall be my chief treasure above all people though all the earth be mine After Moses had reported unto God this answer freely uttered with joynt consent of all the people solemnly assembled before their Elders All that the Lord commanded we will do was the whole businesse betwixt God and them fully transacted by this Agent in their obsence No he is sent back to sanctifie the people that they might expect Gods glorious appearance in Mount Sinai to ratifie what he had said upon the return of their answer Lo I come unto thee in a thick cloud that the people may hear whilest I talk with thee and that they may also believe thee for ever They did not believe that God had revealed his word to Moses for the wonders he had wrought but rather that his wonders were from Gâ—d because they heard God speak to him yea to themselves For their principal and fundamental lawes were uttered by God himself in their hearing 〈◊〉 Moses expresseth These words to wit the Decalogue the Lord spake unto â—… 〈◊〉 â—ulâ—â—tude in the â—ouâ—t out of the midst of the fire the cloud and the 〈◊〉 with a great voice and addâ—d no more And lest the words which they had heard might soon be smothered in fleshly hearts or quickly slide oâ—â— of their brittle memories the Lord wrote them in two Tables of stone and at their transcription not â—oses onely but Aaron Nadaâ— and Aâ—thâ— with the seventy Elders of Israel are made spectators of the Divine glory ravished with the sweetnesse of his presence †They saw saith the Text thâ—… of Isrâ—â—l and unâ—er his feet as it were a work of a Saphire stone and as the 〈◊〉 hâ—aâ—â—n when it is clear And upon the Nobles of the children of Israel â—e 〈◊〉 his 〈◊〉 also they saw God and did eat and drink After these Tables through Aâ—â—sâ—s anger at the peoples folly and impiety were broken God writes the 〈◊〉 same words again and renews his Covenant before all the people promising undoubted experience of his Divine assistance 8 Doth Moses after all this call fire from heaven upon all such as distrâ—â—t his words â—aron and Mâ—riam openly derogate from his authority which the Lord consirmes again viva voce descending in the †pillar of the 〈◊〉 coâ—…ng these dâ—tractors in the doore of the Yabeâ—â—acce Wherefore were you 〈◊〉 aâ—raid to spâ—ak against my servant even against Moses Thâ—â—s the Lord was 〈◊〉 aâ—gâ—â—e and depaâ—tâ—d leaving his mark upon Miriam cured of her leprosie by Moses instant prayers No marvell if Korah Dathan and â—â—irams judgements were so grievous when their sin against Moses after so many documents of his high calling could not but be wilfull as their perseverance in it after so many admonitions to desist most malitious and obstinate Yet was Mâ—sâ—s further countenanced by the appearance of Gods glory unto all the Congregation and his authority further ratified by the strange and fearfull end of these chief malefactors †foretold by him and by fire iâ—luing from the Lord to consume their confederates in offering incense ungratefull to their God Tantae molis erat Judaeam condere gentem So long and great a work it was to â—…ie Israel in true faith But without any like miracle or prediction such as never saw him never heard good of him must believe the Pope as well as Israel did their Law-giver that could make the Sea to grant him passage the clouds send bread the windes bring flesh and the hard rock yeeld drink sufficient for him and all his mighty host that could thus call the heavens as witnesses to condemn and appoint the earth as executioner of his judgements upon the obstinate and rebellious yet after all this he inflicts no such punishments upon the doubtfull in faith as the Romish Church doth but rather as is evident out of the places before alledged confirms them by commemoration of these late cited and like Experiments making †God 's favours past the surest pledges of his assistance in greatest difficulties that could beset them To conclude this people believed Moses for Godâ— testimony of him we may not believe Gods Word without the Popes testimony of it He must be to God as Aaron was to Moses his mouth whereby he onely speaks distinctly or intelligibly to his people CAP. XVII That the Churches authority was no part of the rule of faith unto the people after Moses death That by Experiments answerable to his precepts and predictions the faithfull without relying upon the Priests infallible proposals were as certain both of the divine truth and true meaning of the Law as their fore-fathers had been that lived with Moses and saw his miracles 1 TO proceed unto the ages following Moses How did they know Moses law either indeed to be Gods Word or the true sence and meaning of it being indefinitely known
how great soever his Authority was the Pope can have have no pretence to be his successor therein For the edification of the people committed to him by our Saviour was to be finished before Ierusalems destruction since which time Israel hath been perpetually scattered amongst the Nations without a shepherd to gather them And when it shall please the Lord as it is probable it will to reduce them to his fold their Ruler shall be of their own people strangers shall have no more dominion over them 3 Had the Pope derived his right from Saint Thomas Rartholomew or other Apostle which have no writings extant this might have yeelded some surmises not so easie to be disproved that Romish traditions did contain the summe at least of all these Apostles unwritten Doctrine if from Saint Paul the great Doctor of the Gentiles and first planter of faith amongst the Romans as much commended by him as any other of his children in Christ the improbabilitie had been much lesse then now it is in Peters case that the Bishop of Rome if any should have succeeded him But when that people began to grow out of love with the truth fashioning themselves unto this present world the disease whereof Saint Paul forewarned them it was Sathans policie to present unto them longing after such a Monarchical state as their Heathenish Predecessours had such shews of Peters Supremacie and residencie at Rome as by the Divine permission had either crept into some of the Ancients religious cogitations or else in time of darknesse have been shufled by the Predecessors of these cheating mates late discovered into their writings as sit baits to entice them unto this derivation of that absolute power from Peter to their greater condemnation and our good For God no doubt in his providence ordered this their blindnesse to illuminate us as he did the fall of the Jews to confirm the Gentiles in faith seeing of all the Apostles Peters prerogatives as hath been shewed were most evidently personal all to determin with himself unto which observation his own writings also give testimony Even a little before he was to leave the world where he most manifested his earnest desire of preserving his flock found in faith after his death he gives no intimation as shall be shewed more at large hereafter of any Successor unto whom they were to repair His present Epistle he foresaw would be more availeable to this purpose then any Tradition from him I will not be negligent to put you alwayes in remembrance of these things though that he have knowledge and he established 〈◊〉 present truth For I think it meet as long as I am in this Tabernacle to â—… you up by pretting vnto in remembrance seeing I know that the time is at hand that I must lay down this my Tabernacle even as our Lord Jesus Christ hath shewea me I will endeavour therefore alwayes that ye also may be able to have remembrance of those things after my departing 4 As for peculiar direction of later times whence perpetual infallibilitie must be derived it cannot be gathered from his writings that he knew so much as his brother Paul did Albeit in this point these two great pillars of Christs Church more famous then all their fellow Apostles besides for present efficacie of their personal ministerie come far behind the Disciple whom Jesus loved whose written Ambassage was in a peculiar sence to tarry till Christs last coming unto judgement as he himself did unto Christ first coming to destroy Jerusalem and forewarn the Nations Besides the Doctrine of common salvation necessarie for all to know plentifully set down in this Disciples Epistle his Revelations contain infallible directions peculiar to every age And as in some one gift or other every Apostle almost exceeds his fellowes so if amongst all any one was to have this prerogative of being the ordinary Pastor or to have ordinary succeslours as Aaron though inferiour to Moses in personal prerogatives during his life had after his death this doubtlesse was Saint John who ascribes that unto the diligent Expositors hearers or Readers of his Books which the Romanist appropriates to such as relie upon the visible Churches determinations never questioning whether it be that Babylon which Saint John deciphers or no Blessed is he saith Saint John that readeth and they that hear the words of this prophesie and keep those things which are written therein for the time is at hand Blessed they are that read it with fear and reverence or so affected as this Disciple was for unto such the Lord will by means ordinary by sober observation of the event reveal his secret intent as he did it unto him by the extraordinary gift of Prophesie for the testimoâ— of Jesus is the spirit of Prophesie Revel 19. 10. 5 It is evident the Spirit of God intended to shew Iohn and Iohn to shew the faithfull all the Eclipses that should befall the Church until the worlds end His prophesies since his death were so to instruct the world of all principal events present or to come as Histories do of matters forepast Now as he in our times wherein God inspires not men with Moses spirit is accounted the best Antiquary that is most conversant and best seen in the faithfull Records of time not he that can take upon him to divine as Moses did of the worlds state in former Ages so since the gift of prophesie ceased he is to be esteemed the most infallible teacher the safest guide to conduct others against the forces of hell chiefly heresies or doctrines of Devils that can best interpret him who first descried them and in his life time forewarned the Churches of Asia planted by Saint Paul and watered by him of the abominations that threatned shortly to overspread them and after them the whole visible Church until these later times Doth the Pope then professe more skill in Saint Iohns Revelations then any other If he do let him make proof of his Profession by the evidence of his Expositions But from this Apostle he pretends none at all and we demand but any tolerable proof of succession from S. Peter 6 A supreme oecumenical Head say the Parasites to the Sea Apostolique is as necessary now as in Saint Peters time therefore he must jure civino have a Successour But neither doth Scripture or Reason admit any such Head as they have moulded in their brains either then or now As hath been abundantly proved and their own instances brought to illustrate the probabilitie of such a device contradict them For admit that Christ and earthly Princes stood in like need of Deputie-Governours in their absence would the King of Spain were he to go on Pilgrimage unto his Kingdom of Jerusalem leave but one Deputie over all the Dominions of Spain and Portugal the West Indies Sicilie Naples and Millain Or leaving but one would indue him with such absolute power over all his Subjects in these
CHAP. III. Of general incitements to search the truth of Scriptures or Christian belief 1 WE may hence clearly see how inexcusable even in the judgement of flesh and blood all men are that either by hearing or reading have any accesse unto the Gospel and do not use the best endeavours of their natural wit if God as yet have touched their hearts with no better grace to search out the truth thereof For seeing in the Scriptures are proposed to every mans choice everlasting life or everlasting death what extream madness is it for men to enter into any course of life or to undertake any matter of moment which may exact their chief imployments before they have diligently looked to the main chance before they have tried the utmost of their wits and others best advise to know the tenour of their own estate We see daily what great pains men of no small account do take in the studie of Alchymie spending their spirits and most of their substance in trying conclusions and searching out the truth of those things for which they have but weak grounds of Philosophie or reason onely the conceit of the good they aim at which is rather possible then probable for them to attain inforceth a kinde of hope and encourageth them to go forward 2 To speak nothing of the good the Scripture promiseth the very conceit of eternal death me thinks should move either the Chymicks which spend much gold only upon hope of getting more or any other man whatsoever to spend all the treasure whatsoever either this their Art or all other could yeeld to secure themselves from such horrible torments as the Scriptures threaten to their Contemners or negligent Hearers And why should not all men then in reason bestow most time and pains in searching the truth of those things which concern their souls estate whose securitie in all reason they should purchase with the highest hopes and utmost aim of all other travails in this life Here then as I said the full height of mans Iniquity and his inexcusable Madness is most plainly discovered that having these two motives which in natural reason do sway all Humane Actions offering themselves to encourage him in searching the Scriptures yet notwithstanding most men bestow less labor in them then in other ordinary Studies First if we compare the good they set before us as a recompence and reward of our travails it is beyond all comparison greater then the scope of any other Trade or Science For here is a double Infinity of solid Good First they promise Joy two wayes Infinite both in Degree and Continuance Secondly they threaten unto their Contemners despisers death torments doubly infinite both in Degree and Continuance Now if the probabilities of the truth of Scriptures were far less than is usually found in other studies or Humane hopes yet could this in Humane reason be no reason why we should labour less in them than in other affairs seeing the incomparable excess of the good they promise doth abundantly recompence this But if the Probability of the truth of Scripture be in natural reason equal to the probabilities which men usually take for their grounds in many greatest attempts then certainly not to bestow as great pains and travail in trying the truth of their promises as in any other Human attempts or affairs doth argue infinite Madness Ask we the Chymick what reason he hath to toil so much in the study of Paracelsus or other intricate Writers of his Faculty the like we may say of any Physitians their answer as you may reade in their writings is this Many Philosophers in former ages have laboured much in this study and have set down good rules of their experiments who as is probable would never have taken such pains upon no ground And verily this tradition or the authority they give to their Writers is their chief motive For I think few of their Ancient Authors have bequeathed to their successors any Gold made by this Art thereby to encourage them If then tradition consent of time or approbation of Authors or relation of experiments be an especial inducement for men to adventure their charge pains and travel in this Faculty as in all other affairs without all controversie the Scriptures in all these motives have an especial Prerogative above all other faculties or sciences albeit humane reason were admitted judge For the Authority of Gods Church is far more general then the consent of any Writers in any one faculty whatsoever The consent of time likewise is greater For no Age since Christs time in these civil parts of the World but by the report of other Writers as well as Christians hath yeelded obedience unto Scriptures as the Word of God Men of most excellent spirits and learning in every Age have addicted their studies unto this truth About the time of our Saviours coming Curious Arts and other civil disciplines did most flourish The Grecians sought after Wisdom and secular Philosophy with the like the Romans after Policy State knowledge and discipline of war all the World almost above others those places wherein Christianity was first planted was then set upon Curious Arts yet we see how the study and search of Scriptures in short time did prove as Aarons Rod amongst the Magitians Serpents It hath devoured all and brought them to acknowledge Allegiance unto it using the help of best secular Arts as it were Nutriment for the growth of Christianity and expelling the rest as Excrements out of the Church Nor can the Atheist name any Age wherein the Heathen had an Oliver to oppugn our profession but we had a Rowland to defend it If they had a Porphyrie or Celsus to oppose Philosophy against it we had an Origen a Man by their own confession of the most rare wit and hope for Philosophy then living to forsake Philosophy and follow Christianity It was not despair which made him and many other excellent Scholars Christians but the sure hope which they found in this profession made them contemn all other hopes and cleave to it with their hearts and souls albeit their souls should for so doing be violently separated from their bodies This trial I am perswaded few of their greatest Philosophers would have endured but they had the Potentates of the World as readie to applaud them as to disgrace the Christians and yet the Christians multiplyed as the Israelites did by oppression in Egypt How resolute they were if we may not be believed bearing witness of our own profession let Pliny testifie in whose judgement Constancie and Resolution was the onely crime in our Profession deserving punishment And for this cause he took want of resolution in such as had been accused before him under the name of Christians as a sufficient Argument that they were not Christians in deed or heart For such as he had been enformed could not be inforced to any such idolatrous practise as he perswaded these men unto
of the Bible 1 TO draw some instances from the The first Fountain The Well of Beer mentioned before did prefigure Christ the Rock and Fountain whence issue streams of waters unto Eternal life And that sacred Poetical spirit which now possessed them was as a Praeludium to those Hymns and Songs uttered by Christs Apostles and his Disciples when the Spirit of God was poured upon them after Christs Glorification Neighbour-countreys amongst whom the Fame of this Event was spread might easily hence take occasion to ascribe the effect unto the Well And hence had Greece her Helicon and others by her reputed Sacred Wells whose waters drunk did make men Poets on a sodain Besides that the opportunity of such places as Helicon and Parnassus were did dispose mens minds unto this Faculty The Demoniacal spirits which for this reason would frequent the same might inspire such with Poetical Furie as did observe their Rites and Ceremonies counterfeiting the spirit of Divine Prophecies as they had done Gods voice in Oracles Who can doube if he compare both stories but that the Fable of Hyppocrene or Aganippe in Baeotia so called because digged by an horses foot as Poets faign did take beginning from the story of this sacred Well which Moses digged with his Rod and as the Israelites have a tradition the Princes afterwards with their Staves And the Phaenicians which followed Cadmus into Europe are made such wanderers by the Poets as the Israelites were in the wildernes and Cadmus himself the Founder of Hippocrene or Aganippe amongst other of his inventions is said to have been the first that taught Greece the use of letters or that wrote Histories in prose and in one word another Moses The Fiery Serpents which stung the Israelites murmuring for want of water might grow in short time to be Dragons and hence as it is most likely are Cadmus companions said to be slain by a dragon whilest they sought for water The Sun as we read in the story of Joshuah at his prayer once stood still in the vale of Gibeon The occasion is in the same place specified That Joshuah might have A Day of the Amorites such A Day as was never before it nor shall be after it This strange Miraculous Event the Heathen people of those times had noted and delivered it by tradition unto their posteritie who after the manner of this world sought to assign some causes of it The Poets in ages following ascribe it with some additions unto that unnatural prodigious murther which Atreus had committed and for ought we know besides the reasons specified in sacred writ God might use this partly as a means to make Greece and other countries that should hear of Atreus Bloudy Fact stand amazed at such foul Impietie whereat the heavens did blush and the Sun stood still The times of Atreus his Fact and Joshuah his Victorie come near to one point if Statius the Poet be not far out in his Chronologie For he tels us that this horrible fact of Atreus was committed about the time of the Theban War for which reason the Mycenae amongst other good neighbours did not aid King Adrastus and his Argives against the Thebans Milite vicinae nullo juvere Mycenae Funereae dum namque dapes mediique recursus Solis hinc alii miscebant praelia fratres Their Mycene neighbours only send no aid Their tragick chear had bred such bloudy broyls Whose direful sight the blushing Sun had staid Whilst fierce revenge in heart of Brothers boils 2 And some Chronologers whose skill in this Faculty and other good literature I especially Reverence refer the Siege of Troy to the time of Judges or Age following Joshuah whereas the Theban war was in the Age before for Tydeus father unto Diomedes who was one of the greatest Sticklers against Troy was one of the greatest Chieftains in the Theban war 3 From the fore-mentioned humour of seeking to play the Poets or Painters in adorning true stories or of vain curiositie in inventing the like we may easily conjecture what variety of reports would in that temper of the world be extant of Samsons Consecrated Hair wherin his inconquerable strength as the sacred story tels us did consist Let Dalilah Samsons wife be but mistaken for his daughter as few reports of forrain or forepast matters but 〈◊〉 as much in some circumstance or other and for Samson and Dalilah you have the famous Legend Nisus and Sylla This mistake was verie easie For such as had heard of Dalilahs treacherie without any particular certainâ—â—â— of that circumstance whether she were his daughter or wife might justly suspect that she was his daughter one that wanted an husband doting upon some forrainer whom she hoped to win unto her love by this practise Or perhaps Sylla had betrayed her father Nisus upon hope of satisfying her lust and Ovid with other Poets having heard of like practise did Stage-play-like put Samsons Hair upon Nisus his Head as usually the Grecian Poets have borrowed their best Stage-attire from the glorious wardrope of Israel Other circumstances of this story are very like save onely that Ovid faines Nisus his unvanquishable fortune to have been seated in one hair which was of the colour of his costly robes Cui splendidus ostro Inter honoratos medio de vertice canos Crinis inhaerebat Magni Fiducia Regni One skarlet bright amids the ranks of white and reverend hairs He had whereon did hang the Hope and Hap of his affairs But Samsons strength was in his locks as he told Dalilah There never came rasor upon my head for I am a Nazarite unto God from my mothers womb therefore if I be shaven my strength will go from me and I shall be weak and be like all other men For the means and opportunities whereby Dalilah did and Sylla is fained to have compassed her intended treason they are the very same Dalilah as it is said made Samson sleep upon her knee and she called a man and made him to shave the seven locks of his head and so Ovid brings in Sylla taking the like opportunity of her fathers sleep Prima quies aderat qua curis fessa diurnis Pectora somnus habet thalamos taciturna paternos Intrat heu facinus fatali nata parentem Crine suum spoliat First sleep was come and wearie limbs were at their sweet repose When she unto her fathers bed in sliest silence goes But let no silence cloak her shame O detestable theft Her Father of his Fatal Hair the Daughter hath bereft 4 Not much greater variety is there between the story of Lots wifes transformation into a pillar of salt and Niobes into a stone The Poets faine that Niobe was transformed upon her grief for death of her children and the Jewes have a Tradition that Lots wife was overtaken with that Hydeous showr of Fire and Brimstone whilst she staid behind her husband to see what would become of her
before God had injoyned a General Silence throughout this Land that all might hearken more attentively unto the Criers voice appointed to prepare the wayes of the Lord after whose message once fully accomplished as it had been after the ringing of a Market-Bell every Mountebank throughout their coasts sets to sale the dreams and fancies of his own brain for Divine Prophecies 3 Lastly the Heathen in their most Sacred Traditions and matters of greatest consequence adde circumstances according to the occurrents of their own Times which suit no better with the Substance or Essence of their Ancestors Observations then a Pigmeies slipper with a Gyants Foot How shamefully doth the wanton Poets faign his Gods to long after such matters as he himself did most delightin The best end and use of his greatest Gods apparitions are oft times to accomplish beastly lust Divine truths are usually transformed into the Poets private affection Ovids description of Jupiters coming to Semele is not much unlike the manner of GODS passing by Eliah upon the mount and therefore not altogether unbeseeming the Majestie of the Great King if all circumstances were answerable to the substance of the description but it is brought to an absurd profane and foolish purpose So likewise Semeles petition unto Jupiter is but Moses his request unto God Effeminate and transformed in sundry circumstances to the Poets humour Moses Exod. 33 18. desired to see the Glory of the Lord and the Lord answered him Thou canst not see my Face for there shall no man see my Face and live Yet willing to confirm this his Servants Faith he condescends thus far to his suit Whilst my glory passeth by I will put thee into a cleft of the rock and will cover thee with mine hand whilst I passe by and thou shalt see my back-parts but my face shall not be seen Either from some mistaking of this place or from experience of others sodain death upon such apparition of the Divine Majestie as Moses and Elias by peculiar dispensation had escaped did that tradition spring which Manbah conceited so deeply Judg. 13. 22. And Manoah said unto his wife we shall surely die because we have seen God as Gideon had done likewise Judge 6. 22. Alas my Lord God for because I have seen the Angel of the Lord face to face I shall die This Tradition had come to Ovids hands who makes that Majestie which he had described to be so great so Improvident withall as to grant her foolish request on whom he doted to her utter ruine and so Impotent that he could not protect her albeit he strove to cover her with his hand and so finally neither the God could injoy his Love nor his best Beloved her Life Such are the consequences of latter Heathens greatest Miracles but in the Sacred Storie wherein are specified Events as strange as Poets relate any such causes are assigned of them as are more weighty and the manner of their relation more Grave and Serious then the Events are Rare if God at any time appear either in vision by night or corporal shape by day it is for some Extraordinary purpose All the Miracles or wonders wrought in Israel were to bring that people unto the knowledge of the true God to rely continually upon his Providence A matter more hard if we consider the frailty of our own flesh then the effecting of any Miracles reported to have been wrought for the Jews Why his Wonderful Works should be most frequent amongst this people this reason is as plain as probable from the End This people was placed as a Light unto all the Nations of the World besides They injoyed extraordinary prosperity that others might be allured to reverence them and Taste the Goodnesse of their God Their unusual Judgements and strange kind of Afflictions were as so many Proclamations unto the World to beware of like Rebellion seeing all the world was set on wickednesse and God had appointed a day wherein he would judge the world in righteousnesse necessary it was to set out a patern of his Mercie and Justice in some People and without wrong to any other it was His especial Favour to make choice of Abrahams seed for this purpose on whom he showred his mercies in greatest abundance whilst they were obedient and faithful in the works of Abraham but when they rebelled and vexed his holy Spirit then he turned to be their Enemie and he fought against them making them continual Examples of his unpartial Judgements as shall appear in the next Section SECT III. The Third Section of the Second general Part. Lib. 1. Containing Experiments drawn from the Revolution of States or Gods publick Judgements but especially of the Estate of the Jews from time to time OF all external Experiments the most Firm and solid for assuring the truth of these divine Oracles unto our soules are gathered from the Revolution of States or Gods Judgements upon several Lands and people In the observation of which the continual storie of the Jewish Nation doth best direct us The Intercourse of their particular afflictions before our Saviours time the maner of their Recoverie from them as from so many Spices of some grievous disease growing upon them The Epidemical disease which through every generation hants theirs since they desired our Saviours bloud to be upon them and their children are so many Probata or tried Experiments that these Celestial precepts containe the onley Method of preserving the Publick or private welfare of Mankind whose observations may cure whose neglect will breed all the miserie that can befall any people And this Method I would wish every Christian to follow First diligently to consider the State of the Iewes from time to time for it evidently confutes the Atheist and confirmes the Truth of the old Testament and the Truth of it established doth most evidently confute the Jew and witnesse the truth of the Gospel unto us as shall be proved God willing in due place CAP. XVIII Of the state of the Jews in General before our Saviours time with Tullies Objection against them 1 IT is storied of Alphonsus the Great that being sometime Prisoner to his Enemies he did so carry himself amongst them and prescribe them such Conditions for his release as might argue that they had overcome him only by Chance This was not so strange in a Prince so Famous and Venerable for the Integritie of his whole life and so Amiable in his cariage towards his Enemies A man as it were made to overcome and quel all the spightful malice or Base Intendments that could be devised against him by his Heroical open Heart and Bountiful Hand towards all and indefatigable Clemency even towards such as sought to outvie it by Ingratitude and just provocation of his heaviest displeasure But that the Jews a people whom others prejudicial conceipt of their peevish self-conceited Singularity raised from their strict observation of Laws
of all his Enterprises were still discerned to be greater then could amount from the particular means forecast by him or his Counsellers for their Atchievement He had the help of Wind and weather to prosecute his foes by Sea the Favour of Moon and Stars to make him Conquerour by Land Thus Fates had been his friend until his ascending the Holy Mount but upon his descent thence Fortune to use the Romans language began to turn her wheel upon him His wonted providence and forecast forsook him and he that in his younger dayes when his heart was as full of hopes as his bloud of spirits had used greatest vigilancie to prevent all dangers in matters of smaller moment whose losse might easily have been recovered now in that age whose usual Symptomes are Timiditie and too much care suffers those Consultations on which his Own his Friends his Countries Fates and Fortunes wholly depended on which the whole state of the world did inâ—… manner hang to passe away as in a dream yielding his irrevocable consent to whatsoever any Parasite should propose in points wherein error oversight were incorrigible their consequence if bad remediless with as great speed and little care as a man would answer yes or yea to some idle question proposed unto him betwixt sleeping waking Answerable to this his Sottish demeanour Victorie which before had Wooed him once in his last extremitâ— like a wanton Minion disposed to flout her blind decrepit doting Lover seems a little to make toward him either wanting eyes to discern her or 〈◊〉 to give her entertainment But not Victorie her self could make him victorious in whose death and overthrow the Almighty would have his Judgements seen For seeing it could not content him to have vanquished so many Kings and Kingdoms but he will provoke the King of kings in his own House by his Unmannerly Intrusion into his most Secret Closet reserved alone of all places of the earth besides though all the earth besides were His for His Holinesse presence and his Priests it seemed just to this Lord of Heaven and Earth the Supreme disposer of all Successe to give the Kingdoms subdued by Pompey into his Fatal Enemies hand not leaving him so much firm ground of all his Conquests as might decently cover his miserable Corps Since the foundations of the Earth and Sea were lald never had so high a Flow of all good fortunes so suddain so strange so low and naked an Ebbe Ut cui modò defuerat terra ad victoriam deeset ad sepulturam that he who as the Roman Orator saith had conquered more Provinces then almost any of his Countrie-men had seen He that had commanded 1000 ships restored the use of the Sea to the Nations again and freed all others from the violence of Pirates sole Lord of that Element and the coasts adjoyning should upon that very day which in memory of this matchlesse victorie he had celebrated some few years before at Rome with greatest Triumph and Solemnitie become a prey to a Beggarly Egyptian Boat and fall into such base Hucksters hands as knew not the worth of so great a Prize but as if he had been some ravenous Sea-monster that had lived by Publick Harms of whose death onely some petty commoditie might be made present his Head to the chief Magistrate in hope of reward leaving that Body whose goodly presence had over-charged the greatest Temples like a pestiferous Carrion or some offensive Garbage or forlorn Spawn rather hid then Buried in a little heap of Sand. 2 The strange stupiditie and more strange Destinie of this famous Prince so Wise by nature so well Experienced and alwayes before this time most Fortunate did argue to the Heathens apprehension that He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we would say Taken in the Brain by the Hand of God and his Hopes blasted from above But such is the preposterous dulnesse of Humane sagacitie in Divine matters that even where the Print of Gods wayes is most sensible and perspicuous the wisest of us run Counter still until His Word direct our foot-steps and His Spirit give life unto our senses For the most Religious amongst the Romans deeming Pompey such as they thought themselves one that had never given just offence to any of their Gods upon his miscarriage either altogether Disclaim the Divine Providence or else Exclaim against the Ingratitude or Malignitie of Celestial Powers as if there had been no other God or Gods but such as they and Pompey had well deserved of Whereas his Fatal Overthrow whom their gods they thought had most reason to â—avour should have instructed them that there was a God of gods in Jurie which did bear rule over the ends of the world who would not be worshipped after their fashion as Pompey dreamed For the reason of his desire to see the Most Holy Place was to be resolved whether the Romans which worshipped the gods of every Nation subdued by them had not that God already which the Jews adored but finding no graven Image nor likenesse of any thing in heaven or earth many Romans which till that time had lived in suspence and admiration who this God of the Jews should be held their concealed Mysteries for meer Gulleries and thought it folly to worship they knew not whom For Incerti Judaea Dei yet were his Judgements upon this great Peer of Rome the first among that people that had to do with the Jews most Certain yet Judgements mixt with Mercy and long suffering Seeing Uzzah and Uzziah King of Juda for intermedling in the Priests office were smitten the one with sudden death the other with continual Leprosie until his dying day who can expect that this Alien should escape unpunisht for like presumption Neverthelesse because he did approach the Most Holy Place though with an unsanctified heart yet with no sacrilegious hands he had a longer time of repentance then his next Peer in Might amongst the Romans his Predecessor in like miserable and disgraceful death though his Successor in like but more shameful sacrilegious base profanenesse 3 That Sacriledge was one especial cause of Crassus miscarriage in the Parthian Wars the Heathens of that time had observed and it may be Plutarch from unwritten Traditions the nurse of error did mistake the storie Sure it was not the Goddesse of Hierapolis but the God of the holy City which made the young and aged to stumble one against another Or if Crassus and his Son had this first Omen of their overthrow at their Egress out of this Goddesses Temple this doth not argue that it was either solely or principally for this offence therein committed albeit even sacrilegious wrongs against the Heathen Gods did oft redound to the true Gods dishonour being not intended by worldly minded men so much against them in Particular as in contempt of the Deitie or Divine Power Simply Nor
are such warnings usually sent immediately g upon the principal 〈◊〉 act but rather after continuance in the like And the vicinitie of this h places name which was a second witnesse of Crassus sins might have put him in minde of his former misdeeds in Jerusalem with whose sacred treasure he had dealt just so as Plutarch saith he did with the treasurie of that Goddesse of â—…rapolis Which makes me supect that Plutarch did mistake the storie For as Josephus tels us he took away the two thousand Talents which Pompey left untoucht and eight thousand besides But such was the Heathens prejudice of the Jews that the least injurie offered to their Idol-Gods was more then the most grievous sacriledge that could be devised against the God of Israel The worst that could be done against his Temple was in many of their opinions but as reprochful words which can bear no Action because not easily appliable to any determinate person with many of them it was all one Non esse Does non apparere represented in some visible shape or image Thus Polybius otherwise an ingenuous writer imputes the cause of Antiochus Epiphanes suddain and fearful death unto his intended pillage of the Goddesse Artemis Temple when as this misereant was guilâ—e of that actual crime before for ransacking the Temple of Jerusalem See Joseph Antiq. l. 12. c. 13. But as the plenarie cause of Crassus miserable and shameful death was his shamelesly miserable and Sacrilegious Mind in geral so in the means or manner of His end the Almighty would have his particular offences against his Priest and Temple to be most Fminent and Conspicuous Fleazar the high Priest seeing him wholly bent to make a golden Harvest of the Parthian expedition feared lest he should rake all the sacred Treasure into his cossers For preventing of which misehief he presents him with a Golden Beam whereon the Hangings of the Temple hung hoping thereby to redeem the rest of the sacred Treasure but he having gotten this into his hands which otherwise he could not have found being covered with wood contrarie to his Oath most agreeable to his Humour seazed upon all the residue Yet gold which he thus greedily sought as to his seeming the onely sure Nerve of war by the Almighties disposition became the indissoluble chain of his dismal Fates As love to it had made him perjure himself to circumvent Gods Priest so did it expose him to circumvention by a Perjured Villain who having found out his appetite prepared a sit Bait for his Bane For by feeding this greedy thirst of gold he insinuated himself into the societie of his Secrets which he disclosed unto the Parthian Had Crassus wits naturally been â—o dull or had he usually shewed himself so grosse and sottish as he proved in this expedition he had never born any place amongst the Remans much less had they ever permitted him to manage any for rain Wars But 〈◊〉 partly from his prodigious Stupiditie uncapable of any warning by so many Ominous Signs and tokens as did stupisie his whole Armie besides partly from his more then brutish Facilitie in taking an uncouth way as if he had been a tame beast before the drover until he came to the very Stand where his enemies stood with their bowes bent and their arrows of death made readie upon the string for his destruction all the Roman writers agree that He was lead awry by Sinister Fates Now if they had but once read what God he was that had blinded Absalom to disclaim Achitophels good counsel and ratisie Hushais plot for his Overthrow 2 Sam. 17. they would easily have granted that the same God and no other had infatuated Crassus heart to renounce Cassius and other grave experienced Roman Warriors wholsome advise and betake himself wholly to the Barbarous Fugitive Augarus directions suborned by the Parthian to betray him 4 But Cassius much wiser then his General in this one particular of mistrusting Forainers was afterwards as far over-seen in the main chance and overtaken with that sin which had caused Crassus blindnesse First polluted with like Sacriledge and cruel oppression of these Jews then with his own bloud shed by his servant at his commandment upon as grosse an over-sight as Crassus had committed So shall they all sooner or later be Infatuate that robbe God of His Honour and put their trust in Wrong and Violence And thus till this time did they perish all as many as bare ill will to Sion for Hierusalems Hour was not yet come because the Day-spring had not visited her from on High The glorie of her Temple was not as yet revealed unto whom after Her children had offered greater disgrace then the Romans had done to their Temple the Staff of her wonted Stay begins to break the bonds of her former peace untwine and onely one part of her double Fates remain if then she fall she riseth not again she hath no inclination left but to destruction The burthen of the Fathers sins and the yoke of captivitie due thereto grows heavier and heavier in the descent upon posteritie without all hope of recoverie much lesse of revenge upon such as offer her greatest violence but rather happy shall that man be thought and highest earthly honour shall be the wages of his service that rewards her children as they had served their Lord and Saviour But these times were not come in Crassus or Cassius dayes in which some Reliques of her Ancient Hopes remained to see the rods and scourges of her correction consume and wither after once the Almighty had taken off his punishing Hand And if unto these Three above mentioned we adde the like destinie of Antonie and Scipio and the ill successe of the other Romans who had ought to do with these Jews before our Saviours time we may conclude that although the Romans were then Lords of the earth yet This People whom they held as Base retained the priviledge of Gods Royal Priests Although the souls of all flesh were the Lords who for this cause revenged the oppressed in every Nation yet Israel onely as the Prophet speaks was as A Thing Hallowed unto the Lord His First Fruits all such as devoured them did offend evil should come upon them although inflicted by their own or their servants hands at their appointment Lastly if we call to mind the former distinction of Ages and the divers manner of Gods dealing with them before and after the Baby Ionish Captivitie the contraction or Abridgment of their large Priviledges in the long succession of times foretold by Ancient and acknowledged by their own later Writers we cannot mistrust the Amplitude of their Fundamental Charter or their Historical Narrations of what the Lord had done of old unto Jabin Sisera and Sâ—…herib would we allowing some different condition of times compare theirs with Pompeys and his Complices unusual Fates Gods Power was more immediately manifested in the one his
from speaking any good unto the Jewâ—… yet the Oracles of Carmel assure Vespasian of good Successe in all that he should set â—is hand unto 2 As these and many other Presignifications were more then Natural so the means of his Advancement if we respect onely the purpose of men were meerly Casual nor is it possible for the Atheist to imagin their Concurrenâ—e contrived by Policy 3 But herein we may clearly see Gods Covenant of exalting this People and humbling their foes quite Inverted All the Plagues threatned to such as bare ill will to Sion light on her Friends and Inhabitants All the â—lesâ—ingâ— promised to such as prayed for Jerusalems Peace are heaped upon them that work her Ruine More particularly do they verisie that Propheâ—â—e of Mâ—… â—â—â—t 28. 4â— The stranger that is amongst you shall climb up on high and tâ—â—â— shalt come down beneath alow For these Children of the Kingdom taking Violent but false hold upon Gods truest Promises do by their unseasonable desire of exalting themselves above the Nations hoise Him up to highest Dignity that was ordained to pluck them down from their seat and bring them below all other people The manner of it was thus 4 There was a constant Opinion through the East that Jewry about this time should bring forth the Monarch of the World In Confidence of which Prophecie the Jews as the Roman Writers observe did Rebel Vespâ—… otherwise likely to have lived in Danger and died in Obscurity and disgrace whereunto Nero had designed him appointed for reasons afore alledged to Manage these Wars gets Renown for his good Service among the Romanâ— Good wâ—… of the Eastern nations and upon Nero's death and Civil Broiles thence ensuing partly by promise of assistance from the Parthian partly by other unexpected Occurrents had the Empire thrust upon him otherwise backward of himself to entertain Hopes suggested to him from Heaven by many wonderful Signs and tokens Yet after all this being made Emperour on a suddain before he could bethink himself what belonged to so High a Place he wanted 〈◊〉 as the Historian notes Authority and Majesty to countenance his proceedings and these again are confâ—â—med unto him at his first entrance into the Empire by means more Miraculous then the former Since Rome began was it not heard that any Roman had opened the eyes of the Blind unlesse this man had been from God he â—ould have done nothing Why then do the Heathen rage and the people â—…in thing against God and his Annointed The Christ as if He had not Healed him which was born Blind with Spittle when as Vespasian â—…perour dâ—d â—ure one desperately blind by spitting upon his eyes or whence came that vertue into this new Emperours feet that he should â—eal a lame and withered thigh by treading upon it Both these effects were well known unto the most judicious Roman Writers of those times so constantly avouched by them as can leave no place for suâ—pition in Ages following 5 What shall we Christians say to these things Onely this In both these Cures there was the Finger of God pointing out Vespasian to the world as Christs Right Hand appointed for some Extraordinary and Peculiar Service even to inâ—… the Plagues foretold by him upon these Jews which had reviled traduced and crucified the Lord of Glory for the like and infinite other far greater Miracles wrought amongst them These strange Calamities had they fallen in Nero's or other like Emperours time might have been attributed to their Cruel disposition but that Vespasian for his natural Inclination another Moses scarce provocable to revenge Practize of Treason against his Person in private men should work that strange desolation upon a whole Land hath this signification that he was Gods Instrument onely in this Businesse what he did he did impelled by Him not of his own Motion or Inclination And because he had diligently executed that which was right in Gods eyes and had done unto these Jews according to all things that were in Gods Heart he had by what Revelation God best knoweth Jehu's Blessing Sealed unto him That his Son should sit upon his Throne so confident was he in this perswasion as after the discovery of many to scorn all Conspiracies though daily intended against â—… avouching still either his Sons or None must succeed him in the Empire as both of them did Though the later much degenerate from so worthy a Father most dislike unto his noble brother was most unworthy and uncapable of so High a Place but onely from his Fathers deserts which GOD had ordained should be rewarded with this Honour Had either of his Sons rendred according to the reward bestowed upon them more Scepters had sprung from the Flavian Stock But as it Grew â—pace so did it quickly Fade Titus the fairest Branch to all mens seeming being plucked off to his great Hearts grief in the Blossom for what Secret sin GOD knoweth best This One was grievous enough to have deserved a more grievous death that apprehending his Fates approach he durst so Considently look Heaven in the Face and Expostulate his untimely death as unjust seeing he never had offended the Sacred Powers thereof but Onely Once The Signs of those Times were Extraordinary could the Romans have rightly observed them But these Great Conquerours were taken with their Captives â—rrour in not discerning or mis-applying them As the Spring Sun which naturally reviveth all other living Creatures often times prepareth such Human bodies as are fullest of Life and Bloud but most neglective of the opportunity of taking Physick or using diet convenient for that season to hot and desperate diseases never perceived in their Summers growth until they be ripe of death in the Autumn so albeit the Sun of Righteousnesse whose coming into the world was to give life unto it did first arise in Jewry yet by her childrens Confidence in their wonted Temper so whole and sound unto their seeming that of all other people they onely needed no Physitian the very Beames of saving Health did secretly dispose their evil disposed hearts to violent death which burst out in the later end or Autumn of that Age wherein he appeared For that Generation with whom our Saviour Christ Jesus conversed on earth was not fully past until this People began to swell with insolent and proud hopes of Soveraignty over others and by their untimely provocation of the Romans bring suddain Destruction upon themselves as stout and full Bodies by violent and unseasonable Exercises are soonest brought down from the height of their strength unto the grave The Romans again seeing these Jews defeated and themselves possessed of their hopes Vespasian being called to the Empire during these wars which Titus his son did gloriously finish to the utter ruine of that Nation think sure their Gods had been more potent then the GOD of the Jews and apply the Prophecie meant of Christ unto Vespasian as if He
had been That Monarch of the World which according to the common received Opinion throughout the East was at this time to arise in Jewry So doth the God of this World still blind the eyes of the worldly-wise with Fair Shews or earthly shadows of Heavenly Things that they cannot or care not to look into the Body or Substance of Divine Mysteries for whose representation onely those are given otherwise uncapable of any cause either in Nature Reason or Policy Vespasian the Emperour indeed was the Second Type or shadow of the Messiah That great Monarch and Prince of Peace whose endlesse Kingdom shall put down all Wars for ever For seeing by the Fall of these Jews as Saint Paul saith Salvation is come unto the Gentiles it pleased the Wisdom of our GOD to have their Destruction Solemnized with the self-same Signs that His birth had been which brought forth Life unto the World For immediately after their Fatal Overthrow by Titus Janus had his Temple shut and Peace a Temple erected by Vespasian Thus Divine Suggestions Effect no more in most mens thoughts then diurnal Intention of mind doth in hard Students broken sleeps which usually set the Soul a working seldom finding any distinct Representation of what she seeks though contenting her self oft-times for that Season with some pleasant Phantasm as much different from the true nature of that she hunts after as the clouds which Ixion imbraced were from Juno Vespasians Secret Instinct in this devotion did aim no doubt as it was directed by all Signs of the Time at the true Prince of Peace but was choaked and stifled in the Issue or Passage and his intent blinded in the Apprehension by the palpable and grosse conceipts of Romish Idolatry wherein he had been nuzled as mens In-bred desire of true Happinesse is usually taken up and blind-folded by such pleasant sensible Objects as they most accustom themselves unto And yet God knows whether this vertuous Emperours last Hopes were inwardly rooted in Pride and Presumption of heart or rightly conceived there were onely brought forth amisse As if a man should first apprehend the state of Blessednesse or Regeneration in a dream the Representation of it would be grosse though the Apprehension sound Quite contrary to his Sons disposition when he himself apprehends death coming upon him which the Physitians and Astronomers could not perswade him to beware of he solaced himself with this saying Now shall I be a God his inward Hopes of a Celestial state after this life might for ought that any man knows be true and sound and the representation onely tainted with the Romans grosse Conceipt 6 But whatever became of Him in that other World His Entrance into this His Continuance herein and Departure hence were in all the worlds sight of unusual and Extraordinary Observation The disposition of the Times by the most irreligious amongst the Romans were referred to Fates or divine Powers who had not graced the Birth Life and Death or long flourishing Raign of Augustus with half so many Tokens of their Presence on Earth or Providence over Humane Affairs What Effect or issue can the Roman assign answerable unto them Rome could not invite the nations to come and see whether any prosperity were like hers for hers had been far greater and of longer continuance then now under Vespasian who was suddenly called away by a Comet from Heaven and Augustus his Sepulchre opening of its own accord to welcome him to his grave Whereat then did all these Signs point They should have been as a New Star to lead the wise men of the West unto Hierusalem now crying out of the dust unto the careless Roman Have ye no regard all ye that passe by Behold and see if there be any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce wrath It was not Titus and Vespasian that had afflicted her they were but His Deputies that was Lord of Sion who had Decreed what they Effected For this cause did neither the Father nor the Son take the name of Judaicus albeit the Difficulty of the War begun by the Father and the Famousnesse of the Victory atchieved by the Son according to the custom of the Romans observed by them in their Triumphs and other Solemnities did solicit them hereunto For what victory gotten by any Roman was like unto this either for the multitude of the Slain or the Captives Nothing in this kind could seem strange unto the Politician if it had proceeded from Tacitus pen. But Satan it seems by Gods permission hath called in that part of Tacitus as a Book too dangerous for his Scholars to read lest giving Credence unto it they might Believe him lesse and Christians more in any other points and yet praised be the Name of Our Gracious God who envies no man the truth and hath left us abundant Records of this Story all answerable to his Sacred Word and Prophecies of old concerning Hierusalem From that part of Tacitus which is left we may gather how consonant his Conclusions would have been unto that Faithful and most Ingenious Historian Josephus with whom he Jumps in these particulars That this people were of Bodies Healthful and able their City exceeding strong every way well provided against long siege Which Assertion would have ministred Suspition to such as measure all Stories by rules of Policy unlesse some Roman writer had avouched it seeing Pompey had razed the City-wals and Sosius had taken it by force in Augustus time since continuing in Subiection unto the Romans until the last and Fatal Rebellion But Tacitus tels us that these Jews made their benefit of Claudius his covetousnesse and purchased licence to fortisie the City in time of peace against war during which it grew more populous then before by the reliques of other ruinated Cities resorting unto it And albeit he differ from Josephus in the number of the besieged yet he acknowledgeth Six Hundred Thousand of all sorts the Women as resolute as the Men Armour and munition enough for as many as could and yet more in this People that durst use and manage them then could be expected in such a number Their Seditious and Factious their stubborn and desperate mindes against God and man and their own souls neglective of fearful Signs from Heaven and other prodigious Tokens foretelling their Desolation are Pathetically described by the same Writer The preparations likewise on Titus his part we may gather from him to be as great as any Roman ever used His army at the first approach to the City thought scorn to expect the help of Famine to make the Besieged yield and yet after one or two Assaults made to little purpose enforced to desist until all the Engines of Batterie either of Ancient or Modern Invention were ready And all these circumstances we have fully set down in this fragment of Tacitus which is left 7
mindes willing enough to save them but durst not venture their bodily presence for their rescue Albeit the manner of the Christians proceeding against them be usually such as none but Jews would justifie yet this is an evident Argument that the Lord of lords and King of kings hath ordained them to suffer wrong whom the greatest powers in such civil States as Germany France and England are cannot right For although the Palsgrave with some others inclining unto them had taken their protection upon them in these last Persecutions yet even this pity whether true or pretended did cause their further wrongs by grievous exactions for maintaining the war begun in their defence So strangely doth the wisdom of God bring that to passe which his servant Moses had foretold Deut. 28. 29. Thou shalt not prosper in thy wayes thou shalt never but be oppressed with wrong and be polled evermore and no man shall succour thee Even â—…r it self by their distempered appetites is turned into Sorrow Though all Christian Kings and States should conspire together for their weal yet as I said before they will conceive mischief and bring forth their own destruction by â—…ing out into such shameful Acts as deserve grievous punishment in sight of God and man So in the year 1410. they go about their wonted practise of crucifying a Christian childe in contumely of our Saviour Christ but their intent being known before they had opportunity of acting it the Marquesse of Misna and Land-grave of Turing find room enough for their coyn in their cossers but leave none for them stript naked of all they had within any part of their dominions Or if they do sometimes that which in it self is good they do it with such malicious mindes that God gives them but the reward of wickednesse So in the year 1421. for furnishing the poor Christians of Bohemia with money munition against their Antichristian persecutors they were generally imprisoned throughout Bevere quite bereft of all their money and coyn and lastly banished all the dominions belonging to Frederick Duke of that Province Nor doth their in bred spight to Christians or their plagues due thereunto wear out in that age For in the year 1497. they were burnt at Stenneberge in the Province of Stargardia for their wonted violence and indignities offered to the blessed Eucharist 15 Thus much of their estate in England France and Germany until the year 1500. Of their estate in Germany since if God permit elsewhere because it yields matter of distinct observation from the former Now briefly to acquaint the Reader with so much of their affairs in Spain as may testifie some other parts of Moses his prophecie in the forementioned place In the year 1482. the measure of their iniquitie was grown so full that this land could not bear it and they themselves become so abominable to Ferdinand and Isabel his Queen that none of this seed must stay within their dominions unlesse they will become Christians as sundrie of larger possessions amongst them in outward Profession did the rest were scattered thence into other Countries most into Portugal welcome for their money to sojourn there a certain time after which as many as were found in Portugal were there to remain as slaves unto the King such as would were to be transported at his cost and charges The King himself unlesse Orosius be partial for him was careful to perform his promise to secure them of peace during their abode and of safe passage at the time appointed But the Marriners having once gotten them aboard did make their ships as so many prisons or houses of torture to wrest wealth out of their hands lengthning the time by circular and unnecessarie turnings back and forth until the Jews had quite spent all their provision afterwards enforced to buy their food and other necessaries of the Marriners at what rate they pleased And not content with spoil of their goods they abuse the bodies of their wives and daughters to their lust not pleasant enough unlesse sauced with other contumelies and indignities practized upon their Fathers and Husbands Finally by these marriners too much thinking that their passengers were Jews and might be used accordingly they forget that they themselves were Christians and stain that sacred profession with all manner of base villany and impietie Partly through this delay in shipping over the first company partly through the abuses done unto them so shameful that the fame thereof was brought unto their fellows ears by the wind which served the Marriners back to Portugal the later sort remaining in expectation of safe passage either could not or would not be transported at the day appointed and so by their staying become captives to John then King of Portugal But Emanuel his successour not long after sets them free using all other fair means to bring them unto Christ until Ferdinand and Isabel his confederates solicit these ill-thriving plants ejection out of Portugal as unfit to settle in any Christian soil After long debatement with his counsellers for their exile or stay the fresh examples of their expulsion by so many other Christian Kings and Princes did move Emanuel to their imitation So that either they must avoid his dominions by a certain day or else remain there either free-men in Christ or slaves and Captives unto him as many of them did against their wils not able to provide themselves of shipping having but one port at last allowed them for their passage whereas at the first promulgation of the Kings Edict against them they had choice of three The greatnesse of their number best appearing by their confluence about the day appointed for their passage moved the good King with compassion to see so many thousand souls should desperately run the wayes of death and seeing no hope of diseasoning the old and withered stocks fit fewel for everlasting flames he was the more desirous to recover some of their young and tender grafts by watering them with the water of grace and for this purpose gives strict commandment that all their children under fourteen years of age should be taken from their Jewish parents and trained up in the School of Christ This sodain and unexpected divorce though intended in compassion of the children brought greater miserie on the Parents then if their own flesh had been torn from their bones There a man so his heart would have served him might have seen silly infants haled from their mothers breasts more willing to embrace death then part with them And yet for pittie lest their hands by holding fast might prove their childrens racks suffering them to be drawn out of their tender Embracements with far more grief and sorrow of heart then they had been brought out of the womb Fathers enclasping their sons and daughters willing to die in their arms had these beat off as hoopes from vessels which they environ from their childrens bodies and either broken or benummed with blowes A
of Egypt c. This the Lord himself foretold and gave them warning of even when he specified the Articles of his Covenant made with Solomon for their peace 1 Kings chap. 9. vers 6 7 8 9. These Authorities may suffice to stay all such doubts as might arise from curious enquiring after the causes of these peoples incessant misery which cannot seem strange because fore-told nor unjust in that they were born to more extraordinary prosperity from which being faln by following their own ungracious wayes they are now reserved as Pharaoh after many admonitions was for Marks or Butts against whom the arrows of Gods wrath and vengeance must be shot to the terrour of others and manifestation of his power 3 These grounds supposed the Consideration of their many and Cruel Massacres their often spoiling and robbing and other outrages which according to the fore-cited Prophecies of them they continually suffer would the Atheist but lay it to his Heart would wring thence what the Divine Oracles have uttered that this had been a people appointed to destruction never suffered to multiply unto a Nation as if God had used them as men do wild Beasts nursing onely so many of them as may make sport by their destruction So likewise their continual wandring up and down in the world without any rest doth abundantly witnesse that albeit they bare the shape and nature of men yet are they no natural part of the World but have the same proportion in the Civil body or Society of Mankind that bad humours have in our natural and material bodies Which by course of nature should be expelled her confines but being retained run from joynt to joynt and lastly breed some grievous swellings in the extream parts And amongst other most tried and demonstrative Experiments of Moses often-mentioned Prophecie this is not the least that Spain and Portugal for these later years have been the chief receptacle of these Jews as if Hercules Pillars accounted by the Ancients the utmost ends of the World were not the full period of their peregrination West-ward whom the Lord had threatned Deuteronomie 28. verse 64. to scatter amongst all people from the one end of the World unto the other There they have been in greatest abundance for many years as it were expecting a wind for their passage to some place more distant from their native Country And who knows whether that Prophecy Deuteronomie 28. verse 41. Thou shalt beget Sons and Daughters but shalt not have them for they shall go into captivity hath not been fulfilled in the Jews inhabiting that Kingdom Whether many of their Stock whom Emanuel detained in Portugal have not been transported since into America or whether many of the Spanish Colonies have not a mixture of Jewish Progeny in them Nay who knows whether the West Indies were not discovered partly or especially for this purpose that the sound of these Preachers unto whom God hath appointed no set Diocesse might go out into all Lands with the Sun and their words unto the ends of the world until they return unto the place whence they were scattered But these conjectures I leave to be confuted or confirmed by future times desirous to prosecute briefly some observations of their fore-passed miseries not yet ended 4 As Gods judgements upon this people have had no end so neither have the grounds or motives of Christian Belief any limits every degree of their fall is a step unto our rising Enough it were to condemn the whole Christian world of Infidelity if it should not be rapt with Admiration of Gods mercy towards us as it is manifested onely in his severity towards them But if unto their perpetual grievous calamities here recounted we adde their like continual stubbornnesse of heart we shall prove our selves more stiff-necked then this people it self unless we take up Christs yoak and follow him under which only we shall find that ease and rest unto our souls which they have wanted ever since his death and without repentance must want everlastingly Angels Men and Devils yea all the world may clearly see that the God of their Fathers hath cast them off that they have born no Signs or Badges of his Ancient wonted favours whilest innumerable grievous marks and skars of his fearful indignation against their Fathers still remain unhealed in the children after more generations then their Ancestors Seat of prosperitie had been in the promised Land And yet even these later as all the former since their scattering thence continue their boastings of their prerogatives as if they were his only chosen people A grievous distemper of bodie and mind hath run in their bloud for almost 1600 years the children still infected with their fathers disease all raving and talking like men in a Phrenzie As if they were Wisdoms First-born and Heirs of Happinesse This their unrelenting stubbornnesse is an irrefragable Argument That they are the degenerate seed of faithful Abraham For Stubbornness is but a strong Hope malignified or as we say grown wild and out of kind If the Scripture had not described His Nature and quality with His Name we might have known by these modern Jews that their First Progenitour had been a Man of strong Hopes against all Hopes in the sight of men But these go further continuing stiff in their perswasions of Gods favour towards them contrarie unto the grounds of Hopes either in the sight of God or man insolent in confidence even whilest they are at the very brink of deepest despair Abraham looked for a Son after the chiefest strength of his body was decayed and Sarah his wife by course of Nature past all possibilitie of conceiving but His Hopes were assuredly grounded upon His Faithfulnesse which had promised the same These hope for a Messiah after the Fulness of time is past and gone and their Country being the Land of his Nativitie covered with Barrennesse and desolation without all grounds of hope quite contrary to the predictions of GODS Prophets whom they believe in grosse after whose meaning They groap as palpably now in the Sun-shine of their Messiahs glory already revealed as if it were in Egyptian darkness Yet even the fulnesse of that joy which most of them do look for in the dayes of their Messiah were their hopes of his coming as probable as they are impossible could not in reason support any other mens nature to sustain that Perpetual violence disgrace and torture which they indure throughout so many successions in this wearisome time of their Expectation Abraham was approved of God for his readinesse to sacrifice his son Isaac at his command These his degenerate Sons have crucified the Son of Abrahams God and for their infidelitie and disobedience have been cast out of that good Land which was given to Abraham and his righteous seed and for their stubbornnesse in like practises their posteritie continue Exiles and Vagabonds from the same not to this day willing to offer up the sacrifice of a
so great let him tell his flock for whose Souls he must answer that they must do Thus and Thus if they will be saved they can be diligent perhaps to hear him and say he spake exceeding well i. e. Very ill of others as they conjecture but not of them or their Adherents If for his good Lessons in the Pulpit he have good words returned at Table he seeth the best fruits of his labour For if one of his Flock shall have an advantage against his Neighbour or have picked a Quarrel with his Lease or let a Gentleman be disposed to put off his Tenants or inhance their Rents to their utter undoing let any gengle or mean have but good hope to make his own great Gain by some others Losse Here if we trie him and charge him upon his Allegiance unto Christ to remit his Hold to let go all Advantage and be good unto his Fellow-servant or poor Brother these are matters the Minister must meddle no more with than an other man the Law can determine whether he do Right or Wrong and this Case belongs properly unto the Lawyer As if the Power of Gods Spirit or Authority of his Ministers did consist onely in Words and required no other Obedience than a formal speculative Assent unto their general Doctrine not a full Resignation of mens Wills or heartie Submission of Affections unto such Rules as they shall prescribe for the preservation of a good and upright Conscience in particular Actions or entercourse of Humane Affairs Or if one of a thousand will be so good as to grant that he is to Obey the Precepts of Christ before the Customes of our Common-Law or other Civil Courts yet even the best of such when it comes to Points of private Commoditie will dispense with his Pastor and replie I would do as you admonish me if I saw any expresse Command for it in Gods Word or any evident Necessity that should bind me to renounce that Right which Law doth give me but for ought I can perceive I may prosecute my Right in this present Case with a safe Conscience and you do not know all particular Circumstances which belong unto this matter if you did or were in my Case I am perswaded you would be of my Mind This although it be the onely shelter under which the Infidelitie of later Ages takes its rest the onely Dormitory wherein Hypocrisie sleeps profoundly and never dreams of further Danger yet is it a most sillie Excuse and shamelesse Apologie in the judgement of any that knows or knowing rightly esteems the Principles of Christianitie For suppose thou see no Evidence that Christ hath commanded thee to confesse his Name in this particular doth the law lay any necessity upon thee to make thee prosecute thy supposed Right If it did charge thee upon pain of Death so to do thou hast some pretence to Obey it albeit thou shouldest fear him more that could Condemn thee and the Interpreters of it to everlasting Death but the Law doth leave it to thy Choise whether thou wilt use the Benefit of it or no and thy Pastour upon penaltie of incurring Christs displeasure commands thee that thou use it not Thou repliest Thou seest no Evidence that Christ Commands thee But dost thou absolutely and infallibly know that he doth not call thee at this time to trie thy Obedience in this Particular If thou canst out of sincerity of Heart and Evidence of Truth fullie inform thy Conscience in this Negative so the End of thy proceedings be good thou maist be the bolder to disclaim thy Pastours Summons If thou canst not how wilt thou answer thy Judge when thou shalt appear before him why thou out of the Stubbornnesse of thy Heart didst more respect thy private Gain than his heaviest displeasure For suppose thy hope of Gain were great as it is usually to such as thou art more great than certain yet cannot the greatnesse and certaintie of it countervail the least danger of incurring His Wrath nor could the certaintie of worldly Gain counterpoise much lesse oversway the least surmise or probabilitie of incurring thy Souls destruction unlesse thy Mind had been set more on Gold than upon thy God more enclined to private Commoditie and Self-love than unto Christ thy Redeemer Or shall thy answer stand for good in his sight when thou shalt say unto his Messenger It is more then I know that Christ Commands me Then should the damned be justified at the Day of Judgement when they shall truly replie they knew not that ever Christ did supplicate unto them sub forma panperis Most of them we may safely swear had lesse Probabilities to Believe this in their life time than thou hast now to perswade thee of this particular although thy Pastours Authoritie and frequent Admonitions were set aside which make thee so much the more Inexcusable For thou mightest have known by him that God had Commanded thee as much unlesse thy bad Desires had made thee Blind But neither shall theirs or thy Ignorance herein help For Ignorance which is bred of bad Desires corrupt Affections or greedy Appetites brings forth hardnesse of Heart and Infidelity so that seeing thou shalt not see and hearing thou shalt not hear nor understand the Warnings for thy Peace because thou hast formerlie shut thine ears at thy Pastors Admonitions or Raged at his just Reproof And the Law of God binds thy Soul upon greater penaltie and better hopes than all Laws in the World besides could bind thy Bodie even upon of everlasting Life and penaltie of everlasting Death to lay aside all Selfe-love all worldlie Desire for the finding out of the true sense and meaning of it as well as to Obey it when thou knowest it And when any point of Doctrine or Practise either in general or particular is commended to thee by thy Pastour Gods Word doth bind thee to search with all Sobrietie and Modestie the Truth and force of all Motives Inducements or Probabilities which he shall suggest unto thee all private respect laid aside lest thou become a partiall Judge of evil thoughts and if thou canst not find better Resolution it binds thee to relie upon his Authoritie And even in this again Gods Word so perfect a Rule is it doth rule thy thoughts to discern the Fidelitie Sinceritie or Authoritie of thy Teacher Unto such as approve themselves as Saint Paul did to every mans Conscience in the sight of God or to such as make not a Merchandize of the Word of God but speak in Christ as of sinceritie and as of God in the sight of God Christian People are bound to yeeld greater Obedience Generallie unto such as in their Lives expresse those Characters of faithfull Dispensers set down by Saint Paul and other Pen-men of Gods Word everie Auditor is bound to yeeld greater Obedience than unto others in Points wherein he hath no other Motives to Believe beside his Pastors Authority For this is a dictate of
their Churches absolute priviledge from all error and That other of Christs real presence in the Sacrament by Transubstantiation It cannot again but add much to our grief and indignation if we call to mind how when the chief Governor and publick authority of this land were for them subscription was not urged upon such violent and bloudy terms unto any articles of their Religion as unto that of Real presence The mystery of which iniquity cannot better be resolved then into the powerful and deceitful working of Satan thus delighting to despight our Lord and Saviour by seducing his professed subjects unto the highest and most desperate kind of rebellion he could imagine upon the least occasions and shallowest reasons For such is their madness in that other point as hath been shewed in this Not one inconvenience they can object to our opinion but may be demonstrated against theirs not any fruits of Godliness they can pretend but our doctrine more directly brings forth then theirs could though we did admit it for true For to what other purpose such a Presence as they imagin should serve them save only to countenance those desperate idolatrous practices and Litourgies of Satan touched by the way in some parts of these discourses is inexplicable as shall be shewed more at large without depriving that heavenly mystery of any solemnity or devotion due unto it in the unfolding of that controversie Yours in Christ Jesus THOMAS JACKSON A Table of the Several Sections and Chapters in the Book following SECTION I. CAP. I. Containing the Assertions of the Romish Church whence her three-fold Blaspemie springs Page 309 SECT II. The first branch of Romish Blasphemie in preferring Human authority before Divine 315 2. Bellarmines replie to the main Objection joyntly urged by all Reformed Churches against the Romish the Equivocation which he sought in the Objection apparently found in his Replie 316 3. Inferring the general conclusion proposed in the Title of this Section from Bellarmins resolution of faith 319 4 Containing a further resolution of the Romish faith necessarily inferring the authority of the Roman Church to be of greater authority then Gods word absolutely not only in respect of us 324 5 That in obeying the Romish Churches Decrees we do not obey Gods word as well as them but them alone in contempt of Gods principal Lawes 327 6 Propounding what possibly can be said on our adversaries behalf for avoiding the force of the former Arguments shewing withall the special points that lie upon them to prove as principally whether their Belief of the Churches authority can be resolved into any Divine testimony 339 7 That neither our Saviours Prayers for the not failing of Peters faith Luke 22. 32. nor his commending his sheep unto his feeding Joh. 21. 15. prove any Supremacy in Peter over the Church from which the authority of the Pope can with probability be derived 31 8 That Christ not S. Peter is the Rock spoken of Matth. 16. 18. That the Jesuites exposition of that place demonstrateth the Pope to be The great Antichrist 347 9 That the Romanists Belief of the Churches infallible authority cannot be resolved into any Testimony better then Human whence the main Conclusion immediately follows That the Romanist in obeying the Church-decrees without examination of them by Gods word prefers mans Lawes before Gods 365 10 In what sence the Jesuites may truly denie They Believe the words of man better then the words of God In what sence again our Writers truly charge them with this Blasphemie 373 SECT III. 11 What restraint precepts for obedience unto the Priests of the Law though seeming most universal for their form did necessarily admit How universal Propositions of Scriptures are to be limited 376 12 The authority of the Sanhedrim not so universal or absolute amongst the Jewes as the Papists make it but was to be limited by the former Rules 385 13 That our Saviours injunction of obedience to the Scribes and Pharisees though most universal for the form is to be limited by the former Rules that without open blasphemie it cannot be extended to countenance the Romish cause that by it we may limit other places brought by them for the Popes transcendent universal authority 391 14 What it would disadvantage the Romish Church to denie the infallibility of the Synagogue 398 15 That justly it may be presumed the Iewish Church never had any absolute infallibility in proposing or determining Articles of Faith because in our Saviours time it did so grievously erre in the Fundamental point of salvation 400 16 That Moses had no such absolute authority as is now ascribed unto the Pope that the manner of his attaining to such as he had excludes all besides our Saviour from just challenge of the like 405 CAP. 17. That the Churches authority was no part of the rule of Faith unto the people after Moses death That by Experiments answerable unto the precepts and predictions the faithful without relying upon the Priests infallible proposals were as certain both of the divine truth and true meaning of the law as their forefathers had been that lived with Moses and saw his miracles Page 411 18 That the societie or visible company of Prophets had no such absolute authority as the Romish Church usurps 417 19 That the Church representative amongst the Jews was for the most part the most corrupt judge of matters belonging to God and the reason why it was so 422 20 That the Soveraignty given by Jesuites to the Pope is greater then our Saviours was 427 21 Confirming the truth delivered in the former Chapter from the very Law given by Moses for discerning the great Prophet further exemplifying the use and force of miracles for begetting faith The manner of trying prophesies Of the similitude betwixt Christ and Moses 434 22 That the method used by the great Prophet himself after his resurrection for planting faith was such as we teach The excesse of Antichrists exaltation above Christ The Diametral opposition betwixt the Spirit of God and the spirit of the Papacie 449 23 That the authority attributed to the present Pope and the Romish rule of faith were altogether unknown unto S. Peter the opposition betwixt S. Peters and his pretended successors doctrine 452 24 That S. Paul submitted his doctrine to examination by the Word before written That his doctrine dissposition and practise were quite contrary to the Romanists in this argument 456 25 A brief tast of our Adversaries blasphemous and Atheistical assertions in this argument from some instances of two of their greatest Doctors Bellarmin and Valentian That if faith cannot be perfect without the solemn testification of that Church the raritie of such testifications will cause infidelitie 460 SECT IIII. Containing the third branch of Romish Blasphemie or the last degree of great Antichrists exaltation utterly overthrowing the whole foundation of Christian Religion preposterously inverting both Law and Gospel to Gods dishonour and advancement of Sathans Kingdom 464 26
be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive the gifts of the Holy Ghost For the promise is made unto you and to your children And the same day were added to the Church about three thousand souls Saint Paul for Conclusion takes his Farewel of them as no part of his peculiar charge only tels them it was his and his fellow Barnabas duty to admonish them Then Paul and Barnabas spake boldly and said It was necessary that the word of God should first have been spoken unto you but seeing you put it from you and judge your selves unworthy of everlasting life lo we turn to the Gentiles For so hath the Lord commanded us saying I have made thee a light of the Gentiles that thou shouldest be the salvation unto the end of the World And when the Gentiles heard it they were glad and glorified the word of the Lord and as many as were ordained unto eternal life believed Thus the Word of the Lord was published throughout the whole Country But the Jews stirred certain devout and honourable women and the chief men of the City and raised persecution against Paul and Barnabas and expelled them out of their Coasts Acts 13. 46. 7 Thus it is as true of graces as natures ordination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power and efficacy of Christs chief Apostles is restrained unto their proper and limited Sphere God alwayes blessing those endeavours best that are imployed within the precincts of that peculiar charge whereto he appoints us By that which hath been said it may appear that Saint Peters and Saint Pauls prerogatives how great soever were both personal to expire with themselves although a title of supremacy over the Gentiles might be pretended with much greater probabilitie from S. Paul then from S. Peter whose peculiar charge was the Jew as may be yet further manifested by the place most urged for his and his Successors oecumenical jurisdiction bequeathed as the Romanists suppose in these words Peter feed my lambs Peter feed my sheep 8 But the natural circumstances of that place compared with the late exposition of the former deads all their blows thence intended against us ere they can rightly frame themselves to fetch them A little before these words were uttered Peter desirous to approve his excessive love to our Saviour and manifest more then an ordinary desire of his company that had appeared unknown unto him but from Johns notification girt his coat about him and cast himself into the Sea whiles the other Disciples not above two hundred Cubits from Land came by ship to meet him After a short dinner passed as the text seems to insinuate in silence at least not entertained with such variety of discourse as might either interrupt some private intimation made to Peter of future conference or put the former occasion of this following exhortation out of the other Apostles memory our Saviour enjoyns Simon the son of Jona to feed his Lambs and again and again to feed his Sheep He sees him then like a loving Souldier desirous by his adventurous approach unto him to recover his former reputation much impaired by denying him Whether our Saviour check or cherish this desire I question not much lesse determin His speeches with the former circumstances import thus much Thou hast made profession of more then ordinary love unto me of readinesse to lay down thy life for my sake though all others even these thy fellows should forsake me willing I see thee by thy present hazard of it to make thy former words good But wouldest thou have me yet to shew thee a more excellent way I have told thee it long since Thou art converted strengthen thy Brethren SIMON the Son of JONA if thou desire to prove thy self a CEPHAS or testifie the sincerity of thy faith and love which by the powers of darknesse were of late so grievously shaken Feed my Lambs Feed my Sheep Yea seeing thou thrice deniedst the Shepheard of thy soul I say unto thee the third time Feed my sheep Let the memory of thy fore-passed threefold sin also let this my present threefold admonition excite thee unto triple diligence in thy charge to shew such pitty and compassion as I have shewed to thee unto that lost and scattered Block which have denied me or consented to my crucifying Let thy faithful performance of what I request thee at my farewel be the first testimony of thy love to me to be lastly testified by the losse of thy life which thou didst promise me when I gave mine for my sheep but shalt not pay until thou hast fulfilled this my request Verily verily I say unto thee when thou wast young thou girdedst thy self and walkedst whither thou wouldst but when thou shalt be old thou shalt stretch forth thine hands and another shall gird thee and lead thee whither thou wouldest not John 21. 18. 9 But here Bellarmin alwayes exceeding witty either to elude Scriptures whose natural meaning is evidently against him or to collect a gulling sence from such as nothing at all make for him would infer that the Possessive Mâ— necessarily refers Peters charge or jurisdiction unto all the flock that called Christ their Lord Owner For seeing after his resurrection there was but one Fold for this great Shepherd to say My sâ—… could not distinguish one sort from another and therefore none to be exempted from Peters oversight But the Flock though One in respect of the Oâ—… which had purchased all with one price did consist of sheep much different in Breeding and Retaining their several Marks some were of the Circumcision others of the Uncircumcision the former had been our Saviours peculiars charge in his life time for he was not sent but unto the lost sheep of Israel these he might with note of distinction call My sheep As if a Shepherd raised to better fortunes should purchase a great many more sheep then he was wont to look to himself and refer both sorts to severall keepers though both to Fold together in the evening he might Signanter say to the one look well to my sheep though both Flocks were his by right of possession but onely the one his by a peculiar relation of former charge or over-sight And thus as we have said before the Jews were committed peculiarly to Saint Peters care Albeit consonantly to the former exposition of both places alledged our Saviour by My sheep might onely intimate his tender care over his flock without distinction that Peter might more carefully feed as many as he could personally look to seeing the proof of his love to his Lord and Master and of his fidelity which had failed did consist herein As for Bellarmines other collections that our Saviour by mentioning his sheep should mean Prelates or Superiours by his little sheep so their vulgar distinguisheth inferiour Pastors by his lambs meer Laicks such as have Fathers but
another manner then the Lacedâ—monians did Lycurgus laws were from Apollo For when the Law which enjoyns the worship of one God was given unto the people it did appear as far forth as the divine providence did judge sufficient by strange signs and motions whereof the people themselves were spectators that the creature did perform service to the Creator for the giving of that Law But we must believe as firmly as this people did Moses that all the Popes injunctions are given by God himself without any other sign or testimony then the Lacedemonians had that Lycurgus laws were from Apollo Yet is it here further to be considered that the Israelites might with far lesse danger have admitted Moses laws then we may the Popes without any examination for divine seeing there was no written law of God extant before his time whereby his writings were to be tried No such charge had been given this people as he gives most expresly to this purpose Now therefore hearken O Israel unto the ordinances and to the Laws which I teach you to do that ye may live and go in and possesse the land which the Lord God of your fathers giveth you Ye shall put nothing unto the word which I command you neither shall ye take ought there from that ye may keep the commandments of the Lord your God which I command you But was the motive or argument by which he sought to establish their belief or assent unto these commandments his own infallible authority no but their own experience of their truth as it followeth Your eyes have seen what the Lord did because of Baal-Peor For all the men that followed Baal-Peor the Lord thy God hath destroyed every one from among you but ye that did cleave unto the Lord your God are alive every one of you this day so gracious and merciful is our God unto mankind and so far from exacting this blind obedience which the Pope doth challenge that he would have his written word established in the fresh memory of his mighty wonders wrought upon Pharaoh and all his host The experiment of their deliverance by Moses had been a strong motive to have perswaded them to admit of his doctrine for infallible or at the least to have believed him in his particular promises When the snares of death had compassed them about on every side and they see no way but one or rather two inevitable wayes to present death and destruction the red sea before them and a mighty host of bloud behind them the one serving as a glasse to represent the cruelty of the other they as who in their case would not cry out for fear He that could have foretold their strange deliverance from this imminent danger might have gotten the opinion of a God amongst the Heathen yet â—… confidently promiseth them even in the midst of this perplexity the utter destruction of the destroyer whom they feared Fear ye not stand 〈◊〉 and behold the salvation of the Lord which he will shew to you this day for the Egyptians whom you have seen this day you shal never see again The Lord shal fight for you therefore hold you your peace Notwithstanding all this Moses never enacts this absolute obedience to be believed in all that ever he shall say or speak unto them without farther examination or evident experiment of his doctrine For God requires not this of any man no not of those to whom he spake face to face alwayes ready to feed such as call upon him with infallible signs and pledges of the truth of his promises For this reason the waters of Mâ—rah are sweetned at Moses prayer And God upon this new experiment of his power and goodnesse takes occasion to re-establish his former covenant using this semblable event as a further earnest of his sweet promises to them If thou wilt diligently hearken O Israel unto the voice of the Lord thy God and wilt do that which is right in his sight and wilt give ear unto his commandments and keep all his ordinances then wil I put none of these diseases upon thee which I brought upon the Egyptians for I am the Lord that healeth thee As if he had said This healing of the bitter waters shal be a token to thee of my power in healing thee Yet for all this they distrust Gods promises for their food as it followeth cap. 16. Nor doth Moses seek to force their assent by fearful Anathema's or sudden destruction but of some principal offenders herein For God wil not have true faith thunder-blasted in the tender blade but rather nourished by continuance of such sweet experiments for this reason he showres down Manna from heaven I have heard the murmuring of the children of Israel tell them therefore and say At evening ye shall eat flesh and in the morning you shall be filled with bread and ye shall know that I am the Lord your God For besides the miraculous manner of providing both Quails and Manna for them the manner of nourishment by Manna did witnesse the truth of Gods word unto them They had been used to grosse and solid meats such as did fill their stomacks distend their bellies whereas Manna was in substance slender but gave strength and vigour to their bodies and served as an emblem of their spiritual food which being invisible yet gave life more excellently then these grosse and solid meats did So saith Moses Therefore he humbled thee and made thee hungry and fed thee with Manna which thou knowest not neither did thy Fathers know it that he might teach thee that man liveth not by bread only but by every word that proceedeth out of the mouth of the Lord. 6 Yet in their distresse so frail is our faith until it be strengthned by continual experiments they doubt and tempt the Lord saying Is the Lord amongst us or no Nor doth Moses interpose his infallible authority or charge them to believe him against their experience of their present thirst under pain of eternal damnation or sufferance of greater thirst in hell such threats without better instruction in Gods word and the comfort of his spirit may bring distrusts or doubts to utter despaire and cause faith to wither where it was wel nigh ripe they never ripen and strengthen any true and lively faith Moses himself is fain to cry unto the Lord saying What shall I do unto this people for they be almost ready to stone me As the Papists would do to the Pope were he to conduct them thorow the wildernesse in such extremity of thirst able to give them no better assurance of his favour with God then his Anathema's or feed them only with his Court-holy-water or blessings of wind But even here again God feeds Israels faith with waters issuing out of the rock making themselves eye-witnesses of all his wonders that so they might believe his words and promises nay himself from their own sense
which might have prevented this plague surely in reading Gods law and continuall meditation thereon for this gives wisdom to the simple Men in this case should have asked counsel of their own heart for there is no man more faithful unto thee then It for a mans mind is some times more accustomed to shew more thenseven Watchmen that sit above in an high Tower And aboue all this pray to the â—… High that he will direct thy way in truth Had they thus done without partialitie to their corrupt affections or without all respect of persons in which Christian faith cannot be had Moses law had been a lantern unto their feet for the discerning of true Prophets and those discerned had been a light unto latter Ages for discerning the true Messias 6 The evidence of this truth not without cause so often inculcated will better appear if we consider how most prophetical predictions of particular alterations were but determinations of Mosaical generalities out of which they grow as branches out of the stock As for example the Lord told Moses before his death and he gave it to Israel for a Song to be copied out by all That when they went a whoring after the Gods of a strange laâ—â— forsaking him he would forsake them and hide his face from them After Ihoia labs death Zechartah his son seeing the Princes of Iudah leaving the house of the Lord to serve Groves and Idols albeit he were moved as the Text saith by the Spirit of God yet onely applies Moses generall prediction to the present times Thus saith God Why transgresse re ye the commandement of the Lord Surely ye shall not prosper because he have forsaken the Lord he also will forsake you Saint Paul himself useth his own advise not the Lords authority in such points as were not evidently contained in Moses law Unto the married command not I but the Lord Let not the wife depart from her husband for so Moses had expresly commanded But to the Remnant I speak not the Lord If any brother have a wife that believeth not if she be content to dwell with him let him not forsake her And again concerning Virgins I have no commandement of the Lord but I give mine advice as one that hath obtained mercie of the Lord to be faithfull This was his judgement and as he thought warranted by the Spirit of God yet he prescribes it not as a general rule of faith to all but rather leaves every man to be ruled by his conscience and the Analogie of Moses law So likewise though God use an extraordinary revelation to instruct Saint Peter in the free use of meats forbidden by Moses yet he perswades him it by manifesting the true meaning of another clause of the same law for what he uttered upon this instruction and the Experiment answerable thereto was but a further specification of what Moses had said I perceive of a truth saith Saint Peter Acts 10. 34. that God is no accepter of persons Moses had said Deut. 10. 17. The Lord your God is God of Gods and Lord of Lords a great God mighty and terrible which accepteth no persons nor taketh reward who doth right unto the fatherlesse and widow and loveth the stranger giving him food and raiment 7 These passages sufficiently informe us that the extraordinary spirit wherewith the Apostles themselves were above the measure of Gods former messengers inspired oft-times onely made the Stems whether of the Tree of Life or of Knowledge planted by Moses to blow and flourish in them by little and little after the manner of natural growth it did not alwayes bring forth new ones in an instant as the earth did at the first creation Much more usually did prophefies during the standing of the first Temple spring out of Mosaical predictions If we compare his writings with latter prophe â—ies not long before the Babylonish captivity though he had departed this life before their fathers entred into the land of Promise yet he speaks unto this last generation as an intelligencer from a far Countrey that great preparation was made against them but who should be the executioners or managers of mischief intended he leaves that to such Prophets as the Lord should raise them up for the present Jeremie and Ezechiel upon his admonition following his direction are sent by God as it were to scowre the coast to descrie when the Navie comes for what Coast it is bound and how near at hand Here had the people faithfully examined their hearts by Moses law whether not guilty of such sins as deserved the plagues threatned by him they had quickly assented unto Moses writings and the Prophets words For as consciousnesse of their sins in general might cause them fear some plague or other indefinitely threatned by their Law-giver whose writings they best believed so might the diligent observation of their particular transgressions and their progresse in them have taught them to presage the determinate manner of their plagues and punishments foretold by the present Prophet For God in his usuall course of justice so suites his punishments to the most acâ—ustomary habits or predominant sins as unto men religiously observant of Times and Seasons the growth and processe of the one will give a certain Crisis of the other Besides Every age hath peculiar signes subordinate to the general predictions of good or evil foretold by Gods messengers whereby the faithfull learn to know the day of their visitation and as Solomon saith to hide themselves in latâ—bâ—â—lo altissimi from the plague if not by their hearty repentance godly prayers and religious endeavours to prevent it And because we in this age are not so well acquainted with the particular Signes of former Times wherein true Prophets lived it is hard for any living now though easie to all the faithfull then to give any certain or particular rule how the truth of their prophesies might have been at least probably known before the event did finally and absolutely approve them Would to God we could discern the Signes of Times present and the Lord of his infinite mercie give us grace to know the day of our visitation But of this argument elsewhere by Gods assistance It shall suffice in the next place to shew that our Saviours Doctrine was by the same means to be discerned CAP. XX. That the Soveraignty given by Jesuites to the Pope is greater then our Saviours was 1 IT is a Rule in Divinity whatsoever can rightly be conceived as an absolute perfection hath Reall Existence in the Almightie From this notion of the Deitie swimming in the brains of such as in heart and deed make the Pope their Lord and God do the parties thus affected usually take whatsoever power might possibly be delegated by God to any as actually granted unto his holinesse And thus I imagine some Jesuite or other when he shall bethink himself will except against our disputes in this present case Deny
their greatest wonders seemed but Apish toyes howsoever difficiles nugae And some of these juglers either out of the strength of their own illusions or upon the presumption of their profane skill in deceiving others have adventured to foretell their resurrection but were not able to dissolve the bands of death their everlasting durance in whose prisons hath openly shewed they spake presumptuously that not Mahomet himself the greatest of them was that Great Prophet foretold by Moses What was the reason then the Jews would not the Turks unto this day will not believe in Christ crucified For the inhabitants of Jerusalem Saint Paul hath answered Because they knew him not nor yet the words of the Prophets which are read every Sabbath day they have fulfilled them in condemning him The same Apostle though indued with the power of miracles yet in that place rather useth Davids words then his own works to prove Christs resurrection Of which that saying of Christ was most truly verified in the obstinate Jews Not hearing Moses and the Prophets so as to be moved by them to true repentance neither were they perswaded though this great Prophet of whom they wrote was raised from the dead again 22 Were we well acquainted either with that manner of interpretation or those prenotions the Apostle supposed as known when he used that testimony of the Psalmist Thou art my Son this day have I begotten thee to prove our Saviours resurrection it would not be hard to perswade us Moses words hitherto expounded were as literally meant of Gods raising his Son out of his Maiden grave as out of his virgin Mothers womb And I make no question but the conclusion of S Peters Sermon Unto you whom a little before he had termed children of the Prophets hath God raised up his Son were meant by him of his raising Christ from the dead And yet are these words but an application of the former principal text he there insists upon Moses said unto the Fathers The Lord your God shall raise up unto you a Prophet even of your brethren like unto me ye shal hear him all things whatsoever he shall say unto you And unto this resurrection doth the strict propriety of that phrase from the middest of thee well agree For these things were not done in a corner but in Jerusalem the Metropolis of Judea not without expresse notice given to the rulers Moses indeed foretold his own death and whatsoever other Prophets raised up by God unto this people did foretell came still to passe yet none ever foretold his own raising up But seeing Christ First raising from the virgins womb though most miraculous was yet more private he forewarned the world to expect This Second altogether as powerful but more publick And in it again he is like to Moses raised up by God to be a Saviour of his people out of that Ark which without divine especial providence had been his Tomb. This similitude amongst the rest betwixt Christ and Moses as wel in their later as first birth but especially the notice our Saviour gave unto his enemies of the later hath made them unwittingly Prophets to their wo. For seeing it hath left their unbelief without excuse their last errour concerning his Resurrection is become worse then the first concerning his Birth Neither could have seemed incredible though both most miraculous to this ungratious seed of Jacob had they looked as the Prophet willed them unto the rock whence they were hewn and to the hole of the pit whence they were digged The mighty increase of Sarahs womb no better then dead and strange multiplication of Isaacs seed beyond the posterity of all the people with whom he sojourned did but portend the fruitful of-spring of the Virgins only Son should in number and dignity far surmount the sons and daughters of all the fertile mothers in Judea Isaacs posterity had been great yet able to be numbered by David But his generation who shall declare that was cut out of the land of the living Therefore strang there even of one and him as dead or destinated to death as Isaac was yea of one truly dead that made his grave with the wicked as many as the stars in the skie in multitude in dignity greater and as the sand by the sea store innumerable Mightier was the encrease of that Rock wherein he made his grave whence we are hewen then of that pit whence Israel according to the flesh was digged His exaltation since hath been their fall For seeing they would not believe his predictions as their Lawgiver had commanded the world may clearly see the curse indefinitely there denounced against all such as would not hear fulfilled upon that stubborn generation according to the full extent of S. Peters paraphrase upon it Not one or a feâ—â—only were destroyed out of the people as Korah Dathan and Abiram for disobedience unto Moses but the whole people or nation were utterly rooted out of the land All which with all particular circumstances and signs precedent or ensuing this great Prophet in his life time had so distinctly foretold that if we compare former Prophets with him they may seem to have but dreamed he alone that put these unknown ditties into their heads to have had the perfect skill of right interpreting their meaning CAP. XXII That the method used by the great Prophet himself after his resurrection for planting faith was such as we teach The excesse of Antichrists exaltation above Christ The Diametrical opposition betwixt the spirit of God and the Spirit of the Papacy 1 MOses was to be acknowledged a great Prophet because the whole host of Israel infallibly knew the Lord was with him in all he did every Prophet after him to be known by the Rules which he had given for their discernment Christ Jesus to be taken for The Great Prophet and Mediator of the everlasting Covenant because in words in works in all his wayes exactly answerable to Mosaical and prophetical Characters of the Messiah that was to come This sweet Harmony of legal Types or ancient prophecies as wel with the whole course of his blessed life as with his ignominious and cruel death or manner of his glorious resurrection I should either have esteemed or regarded lesse had not my Saviour himself preferred the assurance of prophetical testimonies before the certainty of their senses that had conversed with him in their life time admitted to conference with him after his rising from the dead For so we read of two Disciples which had seen his miracles heard his doctrine and acknowledged him for a Prophet mighty in word and deed but yet distrusted the report of his resurrection after it had been the second time confirmed by such of their fellows as had doubted with them yea their Master himself had told them as much before his death And had he not good reason then to upbraid them with distrust having now
then demonstrative Evidence of divine Truths which glorified Saints enjoy and obseurity or Jewish Blindness The particular manner how Gods Spirit works lively Faith by such Experiments as â—…tly I did and hereafter must acquaint him withall the Reader I hope will gather of his own accord out of the discourses following concerning the nature of Christian Faith and the Principal Objects thereof whereunto my Meditations are now add 〈◊〉 my long durance in this unpleasant subject having bred in my soul a more eagâ—r thâ—… after these well springs of life FINIS Though the Observant Reader may serve himself well of the Contents of every Chapter and the Table of Texts of Scripture as also of the Titles of every Page and Marginal Briefs yet for his further advantage is made this ensuing Table To which every Reader may adde what he pleases space being left The Figure signifies the Page M. the Margin A THe sin of Aaron extenuated by Jews pag. 38 Abrahams faith and Jews stubbornness 132 The sin of Abiram aggravated 410 The Authors Aboadment 507 His prayer 508 Apparitions of Heathen Gods 34 c. Actions humane distinguished 168 Actions not of faith 177 to 184 See Doubts Not of Faith Obedience The same ill Action may be less of faith in the confident then in the scrupler 184 Best method to square our actions to the rule of faith 185 Adrians severity against the Jews 111 112 c. Acosta's zeal for Popes supremacy 314 Adam did eat not doubting yet condemned 185 Adoration of the Hoast dangerous to mens souls 328 Council of Trents decree for adoration 329 m. To Adore a creature wherein the divel lurks Vasques thinks lawful if one direct not Worship to him 329 Saracens Adore a stone and a star 107 Adoration of a dead dog deliberated if not done 501 m. Ahabs Prophets 418 Elijahs and Michaiahs Prophesies abused by Polititians 1b Albigenses and Picards persecuted by the Provost Stenelda who wrote to S. Bernard about them 245 c. Alexander the great General to Solomon say the Turks 46 Ancient times not to be measured by latter and why 37 to 42 How we may dissent from the Ancient 266 267 268 Angels sent to gather the elect how meant 101 Angels got Israel miraculous victories 35 Androgyni Platonis 56 Different Ages divers events 309 c. We mistrust Antiquity why 37. c. Alphon. the great got great honor being prisoner 61 Antoninies Army relieved with water 78 Arnuphis the sorcerer by the Heathen said to do it ibid. Arabians cruelty to the Jews Ambassadors 77 Antichrists exaltation first degree 315 c. Second degree of it 375 c. Third degree 464 c. Excesse of His exaltation 449 c. Antichrist may in formall termes confesse Christ 355 Antichrists spirit ib. Antichristianisme not contradictory to Christianity but contrary 355 Romish religion So. ib. 360 Antichrist a Judas a secret underminer 373 The Great Antichrist 347 c. 374. Antidote against Romish enchanting sorcery 307 Apothegmes Crantzius 139. Carafa's 505. P. Leo's ib. Assent conditional 189 c. It differs from implicit faith 196 Four things considerable for guiding our Assent to truth proposed 191 Assent See belief and faith Atheists credulous in their kind though mistrustfull of Scripture 37 Atheists rare in old time 38 Authorit as docentis how it is a ground unto unevident Assent 2 3 Authority Divine is ground of faith infallible 7 Authority of Jewish Church after Moses his death 411 c. Authority see Pope Sanedrim Universall Aristotles Rule for Poets To have a true History for ground 27 Aristotle confounds the Causes 54 He leads us not to the First Cause or last end ergo imperfect ib. B BAal See Prophets Beclzebub might cast out devils upon designe as Cheaters lose 436 Baptisme with water and the holy Ghost Typified by the pillar of cloud and of fire 447 Babels building transformed by Poets into the Giants war 56 Roma Babel rediviva 244 245 Bassina's vision 4â— Belief is an assent without plain evidence 2 3 Belief how increased in strength and certainty 4 5 6 Objects of Belief distinguished 5 Belief of Gods Word though but conditionall what it effects and requires 8 9 Belief of Scriptures how to be confirmed by experiments in our selves 140 to 145 Belief of known Oracles confirmed in S. Peter by experiment 140 Belief of God wrought in Naaman by experiment onely 141 See experiment Belief of principal parts of Scripture ties our faith to the rest 148 c. Belief of Scripture to be got by practise not by Discourse 150 Belief must be wrought by the Spirit though by means 150 See Faith Conditional Belief the nature use conditions properties of it 189 Pronenesse to Believe when and in whom good or ill 419 Romish Belief meerly Humane 365 c. He that Believes the Romish Churches Authority as some teach it Believes no Article of Christian faith 464 He that Believes the Pope absolutely without all examination believes nor Christ nor his Gospel 494 Such Belief emboldens the Believer to villany ib. Romish Belief on the Church not on God 478 c. Bellarmin cited Bellarmins Catholick fyllogisme and resolution of faith 319 c. Bellarmins strange position if the Pope call evil good Papists must believe it 322. m. Bellarmins Put-off about Ahabs 400 prophets 418 Bellarmin confesses that nor Pope nor Councils can judge of scripture translated into modern Languages 157 St. Bernard against Rodulphus a vile Monk who preach't it was lawfull to spoil the Jewes to maintain the Holy war 117 Blasphemie Romish 309 c. 315 c. Blasphemy preferring Human Authority before Divine 316 Mouth of Blasphemy 450 502 More Blasphemy Romish 460 499 507 C CAnonical Books of the Old Testament to be known by the Jew 146 Of the New now confirmed 147 Trent Canon about Canonical Books 310 c. Cansuizing vide Saints Canus cited Caxus See Romish Writers in letter R. Cajetan and Cassander desired Reformation 276 Cardinall Carafa's blessing to the people 505 French Cardinals addresse to St. Cuthbert at Durham 160 Carbarinus defends the Council of Trent yet holds certainty of salvation 274 Ex Cathedra hard to know when the Pope speaks of it 404 Characters of sacred Writings 13 Charles Martel his martial Act. 110 c. Christian Religion confirmed by the ceasing of Oracles 30 c. Christ why so little spoken of by Heathen Writers 113 Christian Expeditions to recover Jewry bring evil upon the Jews 116 The Christian Cause and Cause called Catholick 155 Similitude betwixt Christ and Moses 434 c. Christs predictions and discovery of secrets prove him to be God and the Messiah 441 Church our Church in Romish as gold in drosse 245 m Comparison between our Church and the Romish for means of ending Controversies 272 c. The Church of Rome most needs means to end and take up Controversies 275 c. Jewish Church Representative a corrupt Judge in matters of God 422
estate 117 to 119 Trent Council cited V VAlentian cited Valentian turned Doctor similitude 227 Valentian his Inchanted Circle 291 c. 475 507 Valentians saying of the veil that is upon the Jews hearts 209 252 Vates 43 10 Vesuvius burning a Beacon to all flesh 100 Vespasians expedition against the Jews how and why honoured 83 84 Vespasian advanced beyond policy 84 87 Vespasians service against Jerusalem rewarded as Jehu's was 85. Vespasian another Moses 85 A type of Messiah 86 Vespasian prophesied of by Josephus 83 Vespasian owned by an Ox and a Dog 84 Vespasian cures a blinde and a lame man 84 85 Oracle at Carmel aboads Him prosperity 84 Vespasian confident that his son shall succeed him in Empire or no body 85 Vespasians death foregon by a Comet and the opening of Augustus his sepulchre 87 His dying speech Nunc Deus Fio 86 Nor Vespasian nor Titus titled Judaicus 87 Vicinity breeds envie 423 Visions counterfeited by evil spirits 261 Visions seen to one not to others 34 35 Vision of Queen Bassina 41 At Vitrye in Champaine Jews imprisoned themselves 124 Deus vult Deus vult Rumour of a Voyce from heaven 116 Ubi unum propter aliud ibi unum tantum 493 Evil unity good dissention 277 Vulgar Edition See Translation An universal Text limited 178 Uniuersal precepts promises propositions admitting exceptions 376 c All that the scribes and Pharisees bid you do do limited 391 c. And limitted by Maldonat well 392. That Text unduly extended may be abused to justifie the condemnation of our Saviour Jesus Christ 396 Urim and Thummim what it was 377 m. Urim ceased 200 years before his time sayes Josephus 36. It rather ceased with that generation that came back from captivity soon after the second Temple was finished 36 Gods promise to direct by Urim conditional 378 The Authority of the Keys not absolutely universall 395 Unbelief of curious Artists like Naamans doubtting 141 142 Unbelief of Scripture unreasonable 150 Unbelief may find pretences ib Unbelief Antichristian An Axiom of its 478 W VVIlliam Rufus cruel to the Jews 117 Jewish Womans eating her childe 91 Wood-worship indeed 129 Lots Wife not transformed but candyed over 49 50 Want of Wine complained of as cause of want of courage in souldiers who yet were beaten by water-drinkers 106 Wranglings amongst Christians makes the world doubt of Christianity 19 Writers See Sacred and Romish Whore of Babylon a Witch properly 502 Wormes in the Hoast whence they breed 329 m Written Word sole Umpire 256 Y THe Horrid Suicidium of the Jews at York 122 Z ZIdkiah the Prophets dispute against Michaiah out of Josephus 418 Zachary and Sarah sinned not the sin of proper Infidelity as it is opposed to sides Catholica when they doubted of Gods promises to them because the Revelation was private but of imprudence sayes Valentian 468 A Table of Scriptures Expounded or Illustrated by Observations in these Three Books of Commentaries Out of the Old and New Testament Genesis Chap. Verse Page 1. 26 27 56 2. 14 ibid. 4. 1 25 13 5. 1 2 56 Â 29 14 9. 12 13 14 54 10. 13 14 23 52 11. 1 2 51 12. 2 3 77 16. 12 105 17. 20 110 19. 14 15 49 20. 3 c 28 25. 14 15 16 18 104 Â 18 105 34. 30 c 14 37. 10 11 28 40. 8 12 13 19 ib. 42. 20 c 15 44. 16 c ibid. Exodus 3 2 34 4. 13 446 14. 13 408 15. 1 43 Â 26 408 16. 12 ib. 17. 7 ibid 19. 4 409 20. 10 379 24. 9 439 Â 10 410 28. 30 377 32. 1 c 38 33. 13 59 Leviticus 10. 9 378 26. 14 c 44 81 Numbers 11. 16 439 12. 6 ib. Â 6 7 29 21. 6 48 Â 16 c 47 22. 22 34 23. 22 446 27. 21 377 Deuteronomy 4. 1 2 407 Â 5 c 73 Â 9 413 5. 22 410 Â 28 29 444 6. 6 c 230 10. 16 141 Â 17 426 11. 2 411 Â 13 412 Â 18 19 411 Â 22 26 29 412 17. 8 385 Â 19 387 18. 14 445 Â 15 448 Â 15 c 434 Â 18 438 Â 18 445 Â 19 443 Â 20 435 27. 11 12 13 14 412 28. 29 125 Â 30 127 Â 31 120 Â 32 127 Â 33 120 Â 34 122 Â 37 41 131 Â 43 84 Â 49 c. 52 112 Â 53 82 Â 59 111 Â 62 113 Â 64 131 Â 65 c 130 Â 68 122 29. 19 133 30. 1 416 Â 11 c 304 31. 16 11 12 13 413 Â 16 426 Â 19 44 32. 26 c 80 Â 29 141 Â 36 c 80 Â 39 141 Â 46 44 34. 10 445 Joshuah 8. 33 34 35 413 10. 13 48 Judges 2. 7 8 413 5. 1 c 43 6. 12 34 Â 13 14 414 Â 15 415 Â 22 60 8. 33 415 13. 22 60 16. 17 19 49 17. 15 415 1 Samuel 2. 1 2 c 43 8. 7 11 c 118 15. 22 171 23. 9 377 28. 6 29. 378 30. 7 8 377 1 Kings 9. 7 131 13. 18 422 18. 36 437 19. 11 c 59 20. 36 c 172 22. 24 264 Â 24 424 Â 28 437 2 Kings 1. 24 81 4. 27 440 5. 15 141 6. 17 35 2 Chronicles 24. 20 426 Ezra 2. 63 36 Nehemiah 1. 7 417 6. 16 77 Ester 6. 13 76 Job 19. 25 162 33. 14 c 28 34. 19 140 Psalms 2. 7 448 3. 1 22 9. 8 9 10 23 19. 7 216 27. 1 3 22 34. 8 45 42. 1 21 43. 5 22 44. 1 21 46. 1 2 23 50. 16 354 Â 25 355 51. 1 2 3 10 12 13 20 21 59. 11 117 Â 13 135 66. 16 20 74. 9 21 78. 33 34 412 81. 11 80 106. 39 46 79 119. 98 105 224 Proverbs 16. 7 81 28. 9 ibid. Isaiah 5. 13 264 6. 9 10 11 12 401 11. 2 431 28. 16 352 29. 9 10 11 13 14 209 35. 5 431 40. 3 441 42. 1 431 Â 89 441 Â 11 104 53. 8 9 448 61. 1 431 63. 10 60 Jeremiah 2. 3 67 9. 23 17 10. 2 89 18. 18 424 20 7 c 18 24. 1 2 c 134 25. 29 91 Â 31 100 26. 8 2 424 28. 6 7 8 9 43S Â 10 12 440 29. 26 425 30. 13 14 316 31. 33 32 32. 24 25 c 416 Â 42 43 c ibid. 35. 9 10 14 19 119 Lamentations 1. 12 87 2. 20 21 90 Ezekiel 7. 23 79 14. 3 4 5 264 33. 32 33 438 Daniel 2. 44 358 9. 2 18 20 12. 4 8 201 Joel 2. 28 30 31 96 98 100 Habbakkuk 1. 10 11 c 78 Malachy 1. 11 36 2. 1 2 378 4. 2 33 Â 4 146 Judith 5. 21 76 Wisdome 6. 7 40 Ecclesiasticus 45. 23 24 25 388 39. 24 231 1 Macchabees 2. 36 37 38 380 Â 41 ibid. 2 Macchabees 6. 14