shall arise from the dust another c. â—91 ECCLESIASTES Ch. vers  Page 12. 11. AS nails fastned by those that gather the flock into the fold 575 ISAIAH Ch. vers  Page 10. 32. HOW the Chaldee Paraphrast Kimchi and Iarchi read it 42 11. 2. He shall make him quick of scent in the fear of the Lord. 655 15. 5. An Heifer of three years An Heifer in his third year A great Heifer of three years old c. 502 MARK Ch. vers  Page 1. 2. IN Esaias the Prophet 331 332 JOHN Ch. vers  Page 2. 20. FOurty and six years hath this Temple been in building 529 530 3. 19. That the times of refreshing may come 650 651 5. 39. Ye search the Scriptures 550 ACTS Ch. vers  Page 23. 5. I Know not that there is an High Priest 1289 1290 JEREMIAH Ch. vers  Page 48. 34. THE Heifer being in his third year 502 DANIEL Ch. vers  Page 9. 27. EVEN by the Wing or Army of abominations making desolate 242 HOSEA Ch. vers  Page 13. 14. WHere is thy revenge O death 792 ROMANS Ch. vers  Page 4. 11. A Seal of the righteousness of Faith which should hereafter be in uncircumcision 761 6. 17. You have obeyed from your Heart that form of Doctrine whereunto you were delivered 1245 TITUS Ch. vers  Page 1. 2. WHICH God hath promised before the times of the Iewish ages 767. A Second Table to the Second Volume containing the AUTHORS or their WORKS Quoted therein A. ABen Ezra Adrichomius Aelianus Spartianus Aethicus Agadah Alphesius Ambrose Ammonius Antoninus Apolinaris Appianus Aquila Aristeas Aristophanes Aruch or Author of the Aruch Athanasius Athenaeus Augustine or Austine Author of Iuchasin B. BAal Turim Baronius Benjamin Beza Bibles Complutensian English French Italian Polyglot Septuagint Vulgar Biddulph Bochart Book of Ben Syrach Borchard Bostrensis Titus Breidenbach Broughton Buxtorf or Buxtorsius C. CAldee Paraphrase and Paraphrast Camerarius Caninius Capellus Ludovicus Carthusianus Carthusiensis Carthwright Caesar. Chrysostom Cippi Hebraici or Collector of the Hebrew Cippi Clopenberg Copy Alexandrian Complutensian Old Testament Roman Cordus Cyril St. D. DE Dieu Ludovicus Diodorus Siculus Dion or Dion Cassius Dionysius Drusius E. EPiphanius Erasmus Erpenius Eulogius Eupolemeus Eusebius Eustathius G. GEmarists Gemera of Babilon Ierusalem Gregory Nyssen Gulielmus Tyrius H. HAddarson Heinsius Heptaglot Lexicon Herodotus Hierom or Ierome Holstein Luke Homer Hottinger I. JAcob ben Dositheus Iarchi Ieremiah Bar Abba Ierome or Hierom. Iewish Records Iews Pandects Ignatius Martyr Interpreter Arabick Italian Latin Persian Samaritan Syriack Ionathan Iosephus Iuchas Iulian. Iulius Capitolinus Iustinian Iustin Martyr Irenaeus K. KImchi David or Kimchius L. LAmpridius Leunclavius Lexicographers Lexicon Heptaglotton Lyphius Lyra or Lyranus M. MAccabees Maimonides Manuscript Alexandrian Marcellinus Mazoreth Mela or Pomponius Mela. Menander Micra Midras Tillen Mishneh Moed Katon Morney N. NAzianzen Nobilius Nonnus Notitia Imperii O. OLivar or Olivares Onkelos P. PAncirollus Pausanias Pentateuch Samaritan Petavius Philo Iudeus Philostratus Photius Phrynicus Pliny Pocock Polyglot Bible Primasius Ptolomy R. RAbban Simeon ben Eliezer Rabban Simeon ben Gamaliel Rabbi Akibah Barachiah Chaijah David Eliezer Iochanan Iohanan Iosah Iotten Iudah Meir Nathan Nissen Saadia Simeon ben Iochai Solomon Suaida Rabbins Rambam Rhemists S. SAligniac Samaritan Pentateuch Scaliger Sedulius Seneca Septuagint Sigeverts Chronicle Solinus Polyhistor Sozomen Spartianus Strabo Symmachus Syracides T. TAcitus Talmud of Babilon Ierusalem Talmudists Tanchum Targum of Ierusalem Ionathan Targumists Tatianus Tertullian Theodoret. Theodosius Theophilus Titus Bostrensis Translation Arabick Beza's English Erasmus's French Greek or Seventy's Interliniary Italian Samaritan Syriack Vulgar or Latin Trebellius Pollio V. Version Arabick Beza's English Erasmus's French Greek or Seventy's Interlineary Italian Samaritan Syriack Vulgar or Latin X. XEenophon Xylander Z. ZOhar A Third Table to the Second Volume of HEBREW words c. and of GREEK words annexed in both which the words are less or more Explained or Illustrated × ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is frequently enough cut off from the beginning of several words Page 580 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used of a Natural and of a Civil Father 354 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an high Father why changed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Father of a great multitude 1076 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a saying of the Iews concerning sin done wilfully 1095 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a saying of the Iews concerning sin done ignorantly 1095 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth supposed by the Iews to be the Seal of God 551 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 568 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nose Nostrils anger 602 ב 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are alternately used p. 491 501. It is changed for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syriack Page 1144 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babel for a City and a Country 1144 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bethphage how within Jerusalem 36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Candle used for a Person famous for life or knowledge 550 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of Galilee 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bin Hashmashuth what 167 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Son of the Covenant 1126 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sanctitate 1125 ×’ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gab surface pavement Page 615 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ much 264 ד 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word the Plague Page 792 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ much 264 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes a more narrow search into the Scriptures 550 ×” 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destroys the world Page 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mountainous Country of Judah what 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hidjot a word very usual among the Rabbins what 786 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mundate nos rendred be clean Gen. 35. 2. 1132 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Judging our selves and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Depending upon grace why Prayer is so called 1136 ו 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 May be rendred either And or Or Page 1215 ×— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheth changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He destroys the World Page 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chazan Hacconeseth that is The Overseer of the Congregation the Minister of every Synagogue was so called 1041 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deaf and Dumb. 210 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherem the same with Anathema 795 ×™ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jod its eternal duration whence Page 137 138 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea thus rendred by very many Versions but to be corrected 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sea of Sodom what 6 ×› 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a coast c. Page 311 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the Hexiographa or that
same mind that Saul reigned but three years in all 1 Sam. 13. 1. and that the forty years mentioned at the breaking out of Absaloms rebellion 2 Sam. 15. 7. were to be reckoned from the time of Sauls first anointing or of Israels asking a King and so that that rebellion fell out in the seven and thirtieth year of the reign of David But now having a second time as seriously as I can viewed the times and finding so many things occurring betwixt the first anointing of Saul and the days of his death as are not imaginable to have been acted in three years especially it being said that David was one whole year and four months in the country of the Philistims after all his persecutions and before Sauls death 1 Sam. 27. 7. and it appearing also most probable according to the order as the Chapters themselves lye that the three years famine for the Gibeonites were after Davids restoring to his Kingdom again after Absaloms rebellion I cannot but upon these second thoughts retract my first and conceive of these times according as I have laid them now with these conceptions concerning them 1. That Davids numbring and setling the Officers of State and the Priests and Levites was in his fortieth year 1 Chron. 26. 31. 2. That this was begun presently upon the Lords designing the place of the Temple by fire from Heaven 1 Chron. 22. 1 2. which was in Davids thirty ninth 2 Sam. 24. 8. 3. That the year that David sinfully numbred the people was the very next year after the three years famine 2 Sam. 24. 13. 4. That the first of these three years famine was the year that next followed the year of Absaloms rebellion 5. That the year of that rebellion was forty years after Davids first anointing in Bethlehem 6. That Saul reigned but three years before that anointing of David And though he lived five years after yet are not those years reputed of his reign for now the Lord had cast him off and he acted not now the part of a King but a Persecutor 1 KING II. from ver 12. to ver 39. World 2990 Solomon 1 SOLOMON reigned Adonijah slain for desiring his fathers wife Abiathar of the line of Ithamar put from the High Priesthood Joabs blood shed at the Altar Benaiah a Priest the Executioner and made General of the Army Shimei is confirmed This year Solomon begetteth Rehoboam of a Lady of Ammon see 1 King 14. 21. c. 2 CHRON. I. to vers 14. 1 KING 3. from ver 3. to the end THE Story of the death of Shimei is anticipated and joyned to the Story of his confinement though it were three years after that the Relation might have done with Shimei at once So also is the Story of Solomons marrying Pharaohs daughter laid sooner then its Chronical time for it was not before Solomons going to Gibeon and there begging wisdom but it was after But the reason of the placing of it before is given by the Jews to be because he married not Pharaohs daughter before he had slain Shimei and therefore the Stories of them are so laid together But upon viewing well the scope of the Stories preceeding about the death of Joab and the exclusion of Abishai from the Priesthood c. the reason of joyning Solomons marriage with Pharaohs daughter will easily appear namely because the Text would lay the politick ways of Solomon for the establishing of his Kingdom close together and those were these two The taking away those that might disquiet it at home and by making league and affinity with powerful Princes abroad And then it cometh to tell the sure and divine way how to make it sure and that it also expresseth to be two namely loving the Lord and begging wisdom of him At Gibeon was the greatest Synagogue in the Land for there stood the Tabernacle and the brazen Altar that Moses had made being brought thither as to the chief residence of the sons of Ithamar who waited on the Sanctuary when Shiloh fell There Solomon asketh wisdom of the Lord and obtaineth it And coming to Jerusalem he sheweth it in determining the doubtful case between the two Harlots He was now but twelve years old 1 KING XI ver 21 22. THE very reading of ver 21. doth plainly shew that it is proper to take in this Story of Hadads returning to his own Country here CHAP. IV V. 2 CHRON. I. vers 14 15 16 17. And II. all Solomon 2 THE matter of the fourth Chapter of Kings and the conclusion of Solomon 3 1 Chron. 1. is not of a fixed and determinate date tied to any one year but it runneth through the story of many years for it sheweth the growth and continuance of Solomons strength establishment and prosperity in his Kingdom and the evidencing of his wisdom all his time till his declining to Idolatry And therefore as for the method and place of it it might be laid even any where in the Story of all that time this construction being made of it wheresoever it is laid But the Holy Ghost hath laid it in the beginning of his History that that general matter concerning his power and prosperity might be concluded before the relation come to speak of particular actions It is no doubt but the transfaction of business betwixt Solomon and Hiram King of Tyre was very early in Solomons reign because he would not loose time towards the building of the Temple But the Text would dispatch the other before as a general thing that particular Stories might be fallen upon and receive no interruption Hiram or Hirom or Hâ—ram King of Tyre for all these ways his name is written confesseth God the Creator 2 Chron. 2. 12. maketh a Covenant with Solomon supplieth him with necessaries for his building and sendeth him a choice workman Hiram This Hirams father was of the Tribe of Naphtali 1 King 7. 14. but said to be a Tyrian because he dwelt there as Obed-Edom a Levite is said to be a Gittite his mother was of the Tribe of Dan 2 Chron. 2. 14. the place of Idolatry Solomon setteth one hundred fifty three thousand six hundred Proselites to frame materials for the Temple seventy thousand to bear burdens eighty thousand to be hewers in the mountains and three thousand six hundred overseers 2 Chron. 2. 18. that is three thousand three hundred overseers of the one hundred and fifty thousand Workmen 1 King 5. 16. and three hundred overseers of them and all The Princes of Solomon at home and his chief Officers for his houshold provision reckoned 1 King 4. Azariah the Son of Zadok ver 2. that is the Son of Ahimaaz the Son of Zadok 1 Chron. 6. 8 9. is chief of the Sanhedrin Zadok and Abiathar are Priests ver 4. though Abiathar was expelled by Solomon from the High Priesthood Chap. 2. 26. Yet might he exercise the Function of a Priest at Gibeon till the Temple was built There were twelve Officers for the twelve
if they scape that Army Why eat this year what groweth of it self and what may be found up and down on the Trees and the ground But what must they do the next year Which was a year of release and rest as every seventh year was and they might not till the ground Why Providebit Deus God will also then provide for them of what grows of it self again and then the third year sow and reap and return to your old peace and prosperity ESAY XXXVIII 2 KING XX. to ver 12. 2 CHRON. XXXII ver 24. HEZEKIAHS sickness of the Plague seemeth to have been in the very time while the Assyrian Army lay about Jerusalem for though the destruction of that Army by the Angel be related before the Story of his sickness yet that his sickness was while that Army was alive may be conjectured upon these two collections First It is past all doubt that his sickness was this very same year that the Assyrian Army was destroyed by the Angel for if he reigned nine and twenty years as 2 King 18. 2. and that stroke of the Angel upon that Army was in his fourteenth year as vers 13. of that Chapter and he lived fifteen years after his sickness as 2 King 20. 6. then it makes that matter past controverting Secondly The Lord in his sickness doth not only promise him recovery from his disease but also that he will deliver him and that City out of the hand of the King of Assyria which shews there was then danger to him and Jerusalem from that King And this may be conceived one cause that made Hezekiah to weep so bitterly when the message of death was denounced unto him because he was to leave Jerusalem and Judea under the pressure and danger of the Assyrian Tyrant and must not see the delivery of it Therefore though the whole story of Sennacherib be laid together as was fit yet can I not but in my thoughts insert this story of Hezekiahs sickness before the destruction of his Army as no doubt it came to pass before Sennacheribs death and yet is that storyed before it for the concluding of his History all at once To Hezekiah alone is it given to know the term of his life and the Sun in the Firmament knoweth not his going down that Hezekiah may know his 2 KING XX. from vers 12. to vers 20. ESAY XXXIX all 2 CHRON. XXXII vers 25 26. MErodach or Berodach-Baladan the King of Babel visiteth Hezekiah by his Embassadors to congratulate his recovery and to inquire after the miracle of the Sun turning back The Lord left Hezekiah to try what was in his heart and it shewed folly The Lord foretels by the Prophet the captivity into Babel which City and Kingdom is now small and under the power of the Assyrian before it rise to be the golden head For observe in 2 Chron. 33. 11. that Babel is in the hand of the King of Assyria The Captains of the host of the King of Assyria carried Manasseth unto Babel It might very well be that Eser-haddon who succeeded Sennacherib in the Assyrian Monarchy took offence at Merodach-Baladan for his intimacy and familiarity with Hezekiah and thereupon set upon Babel and took it out of his hands Babel had been tributary to the Crown of Assyria hitherto the Assyrian having built it for some of his servants that traded upon Euphrates in Ships and made it a fair City but now Eser-haddon subdued it and defaced it Esay 23. 13. 2 CHRON. XXXII from vers 27. to end 2 KINGS XX. vers 20 21. Division 267 Hezekiah 15 HEZEKIAH liveth these fifteen years in safety and prosperity Division 268 Hezekiah 16 having humbled himself before the Lord for his pride to the Embassadors Division 269 Hezekiah 17 of Babel The degrees of the Suns reversing and the fifteen Division 270 Hezekiah 18 years of Hezekiahs life prolonging may call to our minds the fifteen Division 271 Hezekiah 19 Psalms of degrees viz. from Psalm 120 and forward There were Hezekiahs Division 272 Hezekiah 20 songs that were sung to the stringed instruments in the House of Division 273 Hezekiah 21 the Lord Esay 38. 21. whether these were picked out by him for that Division 274 Hezekiah 22 purpose be it left to censure The Jews hold they were called Psalms Division 275 Hezekiah 23 of degrees because they were sung upon the fifteen stairs that rose into Division 276 Hezekiah 24 the Courts of the Temple Who so in reading those Psalms shall have Division 277 Hezekiah 25 his thoughts upon the danger of Jerusalem by Sennacherib and her delivery and the sickness of Hezekiah and his recovery shall find that they fit those occasions in many places very well But I assert nothing but leave it to examination Division 278 Hezekiah 26 1 CHRON. IV. from vers 34. to the end Division 279 Hezekiah 27 IN the time of Hezekiah some of the Simeonites subdue the Meunims Division 280 Hezekiah 28 and the Amalekites It is most likely it was not in the former fourteen years of Hezekiah when the Assyrian Army was all abroad and none durst peep out but in his last fifteen years when that Army was destroyed and gone World 3310 Division 281 Hezekiah 29 Hezekiah dieth ESAY XXIII ESAY XL XLI c. to the end of the Book THE prophesying of Esay is concluded by the Title of his Book in the times of Hezekiah though the Hebrews of old have held that he lived and died in the days of Manasseh and was sawn asunder by him The Epistle to the Hebrews may seem to speak to that Heb. 11. 37. therefore according to the Chronology of the title of the Book in the first verse of it these Chapters that are set after the Story of Hezekiahs fourteenth year or after the Story of the destruction of the Assyrians and Hezekiahs recovery are all to be allotted to the fifteen years of his prolonged life since there is no direction to lay all of them or any of them in any time else c. The three and twentieth Chapter also falleth under the same time even towards the latter end of Hezekiahs reign when the King of Assyria had now taken Babel This is apparent by ver 13. spoken of a little before for there the Lord threatneth Tyrus by the example of Babel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that City had been founded by the Assyrian * * * For Ships and for men of the Desert thereupon Babel is called The desert of the Sea Esay 21. 1. for his Ships and Ship-men to traffick upon Euphrates as Tyrus was built on the Sea for the like purpose but now the Assyrian had brought that to ruine and so should the case of Tyrus be by the Babilonians Nebuchad-nezzar destroyed Tyrus Ezek. 29. 18. Now the reason why this Chapter that fell so late in Hezekiahs time is yet laid in that place where it is is this because the Prophesies against those Countries
upon this occasion from vers 24. of Chap. 22. to the end all the Prophesies that refer to his time and concern his person are also brought up together viz. Chap. 23. and 24. that the matters concerning him might be laid together in one place The 25 Chapter is dated by Jehoiakims fourth year yet laid before Chap. 26. 27. that bear the date of the beginning of his reign because it pointeth out the term and space of the Babylonian Captivity which was indeed the main subject of Jeremies Prophesie and therefore when in the preceding Chapters he had fore-told the captivity both to and of Jehoiakim and Jehoiachin and in the five and twentieth he sets himself to fore-tel and measure out the space of the Captivity therefore these Chapters that handle that main and general head of his Prophesie are laid thus forward and together and then particular matters are laid after So that these 26 27 Chap. to ver 12. do joyn in proper current of time and Chronicle to vers 23. of Chap. 22. and the reason of the interposition of the other Chapters may be conceived of as hath been said In Chap. 26. Jeremy is in danger of his life by the Priests and false Prophets but acquitted by the Elders They alledge two contrary examples one of Hezekiah who piously submitted to Micahs Prophesie and troubled him not for it and the other of Jehoiakim who cursedly slew Urijah for Prophesying the truth the former they propose as a Copy to be followed and the other as a caution not to shed more Prophets blood in murdring Jeremy for too much was lately shed already in the murder of Urijah In Chap. 27. to vers 12. Jeremy is injoyned to make yokes and bonds to denote servitude and subjection to Babel but in the entry of the Chapter there is a visible difficulty for in the beginning of Jehoiakims reign Jeremy is commanded to make bonds and yokes and to send them to certain Kings by the messengers that came to Zedekiah King of Judah now how can Zedekiah be called King of Judah in the beginning of the reign of Jehoiakim since Jehoiakim reigned eleven years and Jehoiachin three months before Zedekiah came to reign Answ. These things are to be understood to be spoken Prophetically concerning Zedekiah as well as concerning Nebuchad-nezzars sons for the Lord by the Prophet fore-tels that Nebuchad-nezzar should reign and his son and Grand-child after him and therefore must the Prophet presently make yokes and bonds and put them of his own neck in token of Judahs subjection which indeed begun in the very next year And he fore-tels withal that Zedekiah should reign and that divers Kings should send Messengers to him and by them should Jeremy send those yokes to those Kings c. World 3401 Division 372 Iehoiakim 3 The latter part of this third year of Jehoiakim is the beginning of Nebuchad-nezzars first year for his first year took up part of Jehoiakims third and part of his fourth this is apparent by comparing Dan. 1. 1. with Jerem. 25. 1. The fourth of Jehoiakim is indeed most commonly reckoned as Nebuchad-nezzars first but we shall observe hereafter that there are intimations sometimes in Scripture to teach us to understand that reckoning according to this account DANIEL 1. to vers 8. And 2 KING XXIV vers 1. 2 CHRON. XXXVI vers 6 7. World 3402 Division 373 Years of Captivity 1 Iehoiakim 4 IN this third year of Jehoiakim Nebuchad-nezzar besiegeth and taketh Jerusalem and Jehoiakim he putteth him in fetters to carry him to Babel but restoreth him again to the Throne as a tributary to the crown of Babel and so Jehoiakim becomes his servant three years Here begins the seventy years Captivity and the seventy years of the rule of Babel Jer. 25. 11 12. 29. 10. In this captivity were carried away Daniel Hananiah Mishael and Azariah and now is that sad Prediction to Hezekiah fulfilled 2 King 20. 18. and that of Zephany Zeph. 1. 8. DAN 1. from vers 8. to 18. DANIEL and his three fellow Nobles now in Babel refuse the Court diet and betake themselves to an austerity of diet but once more to be paralleld in all the Scripture and that was in John the Babtist yet they come on and grow fresh and fat to shew that man liveth not by bread only c. JEREMY XXV IN this fourth year of Jehoiakim which was the first year of Nebuchad-nezzar vers 1. Jeremy prepareth a cup of indignation for Jerusalem and for all the Nations round about it and at last for Sheshach or Babylon it self JEREMY XLVI XLVIII XLIX to vers 34. JEREMY prophesieth against Pharaoh Necho and Egypt foretelling the overthrow of his Army at Carchemish which accordingly came to pass this year and then the Lord avengeth the death of good Josiah as vers 10. This Chapter though it fell under the time of Jehoiakim yet is it laid so far in the Book as after the story of Judahs going into captivity and into Egypt for a reason which shall be touched presently and so shall the method of Chap. 48. 49. be taken into consideration JEREMY XXXVI to vers 9. BARUCH writeth the Prophesie of Jeremy in a Book and readeth it in the Lords House on the solemn Fast day the tenth of Tizri probably in the fourth of Jehoiakim vers 1. This Chapter lieth after many Prophesies of the times of Zedekiah because he would lay the relation of historical things and particularly of Jeremies sufferings together In Chap. 36. is told that he was imprisoned in Jehoiakims time vers 5. and his Book burnt by that wicked King In Chap. 37. is told that he was imprisoned in Zedekiahs time vers 15. and in Chap. 38. how he is put into the dungeon JEREMY XLV A Message comes to Baruch from God upon his writing out of Jeremies Prophesie in the fourth of Jehoiakim The looking back upon Chap. 43. 44. and considering the tenour of them will give light and a reason for the placing of this Chapter and the next following so far in the Book though they are of so early a date in the reign of Jehoiakim Upon Johanans carrying the people into Egypt contrary to the express Word of God Jeremy denounceth sad things to the Jews now in Egypt and sure destruction to Egypt it self this in Chap. 43. from vers 9. c. and in Chap. 44. thorow out Then is laid the relation of the comfort and incouragment that Jeremy gave Baruch many years before the time of the other Prophesies Then Baruchs safety in Aegypt and in her miseries might be thence intimated and observed For thither had Johanan brought Baruch Chap. 43. 6. And the like juncture of Stories was observed at Exod. 18. where Jethroes coming to Israels Camp is storied instantly after the story of the curse passed upon Amalek to shew that he fell not under that curse though he lived in that Nation After the intertexture of this 42 Chapter
Bullock whereof mention is made Deut. 16. 2. 2 Chron. 35. 7 8 9. Now these Bullocks were indeed slain at Passover time but not for the Passover beast properly taken for that must be of a Lamb or Kid unalterably but these Bullocks were slain as attendants upon the Paschal from the nature of which Sacrifice they differed in these particulars First the Paschal Lamb was always and all of him rosted these were sodden 2 Chron. 35. 13. Secondly the Paschal Lamb was rosted whole and eaten without breaking the bones these were broken piecemeal and so parted among the people The Paschal Lamb was a necessary service to which they were bound by command these were arbitary according to their stay in Jerusalem in the Passover week for if they would they might return home the next morning after the Paschal Lamb was eaten Deut. 16. 7. and then they needed no Bullock to be killed for their dyet the rest of the Feast but if they stayed any more days of the Feast at Jerusalem than the first then was not their dyet arbitary to eat any thing what they would but they must eat of these Bullocks because their dyet must be holy at time Hence resulteth another difference betwixt the Paschal Lamb and these which is this that these were not of the first institution of the Passover nor had they any Bullocks slain at the Passover in Aegypt but Lambs only SECTION XIX That the supper in Ioh. 13. was not the Passover Supper FIRST It is very commonly held that the Supper in John 13. was the Passover Supper and that Judas stayed not the Sacrament of the Lords Supper for that our Saviour having dipped a sop into the bitter or sowre sawce which they used to the Paschal Lamb and given it to him Satan with it entring into him he packed him away with What thou doest do quickly An opinion mistaken in the ground-work that it builds upon and consequently in the structure built upon it For that that was no passover at all the Evangelist makes it most plain in ver 1. when he saith it was before the Feast of the Passover and Matthew in Chap. 26. 2. telleth it was two days before and indeed two miles from Jerusalem namely in Bethany The serious Harmonizing of the four Evangelists together at this place will make this most clear Secondly if then it were not the Passover Supper there can be no Paschal Lamb looked for at it nor no Haroseth or sawce of bitter herbs to eat it with but the meat that they were then eating and the sawce in which our Saviour dipped the sop was ordinary meat and ordinary sawce Thirdly Judas when he was packed away with his Quod facis fac cito went not from Jerusalem to Gethsemanai where Christ was apprehended by him on the Passover night but he went from Bethany to Jerusalem to bargain with the chief Priest for his betraying which when he had done he returned to Bethany again SECTION XX. Borrowing Egyptian Iewels Exod. 12. 35 36. IT may be equally questionable whether Israel shewed less honesty in borrowing what they meant not to restore or Aegypt less wisdom in lending what they knew would not be restored For the first it is easily aswered that they had the express warrant of God who cannot command unrighteousness and whom to obey in all things is piety The second is as easily resolved thus that Idolaters in the worship of their Idols used to deck themselves with Jewels and Ear-rings and fine things thereby to make them as they thought the more acceptable to their fine decked Diety So do the Aegyptians now conceive of Israel that seeing they desired these their fine knacks being now going to sacrifice they intended to sacrifice to the Aegyptian gods as they had done heretofore and they thought sure there can be no danger of departing the Land because they still adhere to our Religion For Moses had but still spoken of going three days journey into the Wilderness to worship SECTION XXI Rameses and Succoth vers 37. THE most famous of the Dieties of Aegypt was their Goddess Isis mentioned in all Heathen Authors of her doth the last Syllable in Raam-ses and Rame-ses seem to sound as being Towns that bare the name of this Goddess and importing the Town or Temple or some such thing of Isis. For that which the Aegyptians called Ses or Sis other Languages in pronouncing would augment with a vowel before for so was it ordinary Aegypt at home was called Cophti but forreigners did call it Ecopti and so it came to be Egypti So the Sea that lay among the Gentiles of Greece was in Hebrew Mare Goiim the Sea of the Gentils but other Nations would put E before and so it came to be called Egoiim or Egaeum The Syrian and Arabick Testaments and the writing of Jewish Authors are full of examples of this nature Succoth is held to have been so called because Israel here lodged and pitched their tents in their March out of Aegypt but they marched too much in suspition of Pharaohs pursuit to settle a Camp and to pitch tents so near him But it rather seemeth to have taken denomination from the cloud of glory coming upon them in this place which was as a covering to them Psalm 135. 39. This their Divine conducter stayed with them till Moses death save that it was taken up for a while because of the golden Calf as Moses death it departed from them for when they are to march through Jordan the Ark is to lead the way which while the cloud was with them it never did but went in the body and very heart of the Army As the cloud departed at the death of Moses the first Prophet so is it restored and seen apparently at the sealing of the great Prophet Luke 9. 30. SECTION XXII The decree at Marah Exod. 15. 25. SHAM Sam lo hhok umishpat There he set a decree and a judgment for them God is beginning now to compose and platform the people into a setled policy which while they were under the fear and danger of Pharaoh could not be done And here he passeth a decree and judgment upon them what they must look for in the wilderness according to their dealing with him If they will diligently hearken to his words c. he will heal and keep them free from diseases as he healed those brackish waters and of bitter had made them sweet but if otherwise they must expect accordingly Those that have obscured this place by questioning whether this Ordinance at Marah were for the Sabbath or for the red Cow or for the trial of the suspected Wife or for the dimensum of their diet in the Wilderness have made obscurity where there is none at all and have supposed this to have been an Ordinance whereafter Israel was to walk whereas it was rather a decree whereafter God would deal with them according to their walking And answerably seem the latter words Vesham Nissahu to
be touched meaning Mount Sinai but ye are come to Mount Sion One would think when he spake of Mount Sinai he should rather have called it the Mount that might not be touched for God charged that neither man nor beast should touch it Exod. XIX But you may see the Apostles meaning That the Mystical Mount Sion is not such a gross earthly thing as Mount Sinai was that was subject to sense and feeling to be seen and felt and trod upon but that Sion is a thing more pure refined and abstract from such sensibleness spiritual and heavenly And from this undeniable notion of a Church invisible we may easily answer that captious and scornful question that you know who put upon us Where was your Church and Religion before Luther Why it was in the Jerusalem that is above out of the reach and above the ken of mans discerning it was upon Mount Sion above the sphere of sight and sense It was in such a place and case as the Church and Religion was in when there were seven thousand men that never bowed the knee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Golden Heiser at Dan or Bethel and yet the greatest Prophet then being could not discern the least sign of any Church at all Now Thirdly The new Jerusalem must be known by her Pearls and Jewels upon which it is founded and built up True Religion is that that must distinguish and discover the true Church And where that is it is like the Wisemens Star over the house at Bethlehem that points out and tells Jesus and his Church is hero I must confess I do not well understand that concession of some of our Protestant Divines that yield That the Church of Rome is a corrupt Church indeed but yet a true Church For I do not well understand how there should be a true Church under a false Religion If the Church of the Jews under the great corruption of Religion that was in it might be called a true Church that was all it could look for And it must have that title rather because there was never a Church in the World beside it than from any claim by Religion But what do you call true Religion 1. First That which is only founded on the Word of God as the Wall of the new Jerusalem in vers 14. of this Chapter is founded upon twelve pearls engraven with the names of the twelve Apostles of the Lamb. 2. That Religion that tends directly to the honouring of God and saving of souls and is adequate to these ends In short That Religion that can bring to Heaven For I so little believe that any man may be saved in any Religion that I believe there is only one Religion in which any man may be saved And when Moses can bring Israel only to the skirts of the Land of Promise I hardly believe that any Religion will bring them into it Though one should not stick to grant that a person may be saved in the Church of Rome yet should I question whether in the Faith of Rome And it is the Faith or Doctrine of a Church more especially that I mean by the Religion of it Let a Romanist ride all the stages of his Religion from his uncouth kind of Baptism to his extream Unction through his auricular Confessions and Absolutions through his Penances and Pardons through his Massings and Crossings through all his Devotions and Austerities will all these bring to Heaven if the main fundamentals of Faith be faulty and failing Nay if the main fundamentals of belief be clean contrary to the way of God to Heaven A Scribe or Pharisee in old Jerusalem is as devout in Religion and as strict and severe in outward conversation as is imaginable that you would think sanctity it self were there yet will all this bring to Heaven when the chief principles of his Faith are directly contrary to the way of Salvation while he believes to be justified by his own works and places all in opere operato in a little formal and ceremonial service Like him in the story and on the stage that cried O! Heaven and pointed down to the Earth these pretended for Heaven in their practical Devotions but pointed downward in their Doctrinal principles I shall not insist to illustrate those particulars that I mentioned I suppose they carry their own proof and evidence with them that they are most proper touchstones whereby to try the truth of a Church and Religion And it is our comfort that we can that we do that we desire to bring our Religion to such Tests and touchstones and refuse not but most gladly appeal to the impartial Judge the Word of God to give judgment of it I shall not therefore undertake so needless a task as to go about to prove the truth of our Faith and Religion since so many Protestant pens have so clearly and so abundantly done it far more learned than my Tongue And since I may make such an Appeal to you as the Apostle did to King Agrippa King Agrippa believest thou the Prophets I know thou believest Fathers and Brethren believe you the Truth of our Religion I know you believe it Then I have no more to do but to offer two or three words of humble exhortation and entreaty viz. Prize it Cleave to it Beautifie it I. Prize it for it is the chiefest jewel in all our Cabinet And the wisest Merchant in all your City cannot find out a Pearl of greater price It is the life of our Nation at home and it is the honour of our Nation abroad It is that that makes our Land a Royal Street of the new Jerusalem It is that that must make your City a holy City We see a new London as our Apocalyptick saw a new Jerusalem The buildings stately and magnificent the furniture sumptuous and very splendid the shops rich and bravely furnished the wealth great and very affluent but your Religion the all in all As it was said in old time that Athens was the Greece of Greece and as it may be said at this time that London is the England of England so let your Religion be the London of London It is that by which your City must stand and flourish by which your prosperity must be watered and maintained and the Anâ—ile which kept in safety will keep us in safety II. Keep therefore close to your Religion and leave it not Dread revolting from the true Religion The Apostasie in the Apostles times was the sin unto death in our Apocalypticks first Epistle and last Chapter And there is an Apostasie in our time but too common and to be deplored with tears to a Religion but too like to that to which they then revolted I would therefore that those that are tempted either by the lightness of their own hearts or by the Emissaries of Rome to revolt from their Religion would remember that dreadful saying of the Apostle Heb. X. 26. If we sin wilfully after
him What could be said to the comfort of such a bleeding soul Should a soul wounded with these words of the Apostle cry out as that Prophet in another case My bowels my bowels I am pained at the very heart my liver is cut through as with a javelin to hear that there is no sacrifice for sin that sinneth wilfully after receiving the Knowledge of the Truth and I have sinned so of and so wilfully against that Knowledge and Truth as I have done What plaister What lenitive could be applied to allay the aking smart and torture of so sad a cut As our Saviour of the smarting and cutting days of affliction before the ruine of Jerusalem Except those days should be shortned no flesh should be saved So if there were no allay to the foreness of such a stroke and case what flesh could but perish But there is some allay and that is this That the Apostle speaks not of that common willing or wilful sinning to which who is not incident at one time or other in one degree or other But of a willing wilful total apostatizing and revolting from the Truth and Gospel once professed and received If you observe in the Epistles of the Apostles and in the story of the New Testament you will find that the very topping up of the wickedness of the Jewish Nation and of their perdition was this that as the unbelieving part of the Nation continued enemies to Christ and his Gospel so those that had believed did by infinite numbers and drovâ—s revolt and apostatize from what they had belived and became if possible worse enemies than the others and drew as many of the believing Gentiles as they could into the same Apostasie and condemnation with themselves I might evidence this by instances heaps upon heaps And hardly any one of the Apostolick Epistles but it is so plain in it that he that runs may read it I shall only give you three passages instead of scores that might be given First Weigh that 1 Joh. II. 18. Little children it is the last time and as ye have heard that Antichrist should come even now there are many Antichrists And who were they vers 17. They went out from us but were not of us Once Professors and following the Apostles now revolting and fallen from them once Disciples and now Apostates and Antichrists Secondly Who can pass that of the Apostle without serious observing 2 Tim. I. 15. This thou knowest that all they which are in Asia are turned away from me A sad Apostasie Ah poor Paul all turned away from thee Where now hast thou any friend Nay rather Ah poor souls ah unhappy souls that turned away from S. Paul and the blessed Gospel that he brought with him Thirdly And that for all How sadly does our Saviour foretel this in the Parable of the Devil cast out of the possessed but comes again with seven other spirits worse than himself and repossesses And observe the cadence at Matth. XII 45. Even so shall it be also with this wicked generation The Application is easie Of such Apostasie it is the Apostle speaks at vers 26. where he calls it wilful sinning after receiving the knowledge of the Truth And of such an Apostate he speaks in this verse when he saith He hath trod underfoot the Son of God and counted the blood of the Covenant wherewith he was sanctified an unholy thing Many think that the Apostle speaks here of the sin against the Holy Ghost I am sure he speaks of that sin unto death of which the Apostle John hath mention 1 Joh. V. 16. Not but that the sin against the Holy Ghost is a sin unto death but the sin unto death may be distinguisht from the sin against the Holy Ghost in this respect that the Scribes and Pharisees whom our Saviour layeth under the guilt of sinning against the Holy Ghost never received the knowledge of the Truth and acknowledgment of the Gospel But this wretch that sins this sin unto death had received that knowledge but was apostatized and revolted from it Their Apostasie or falling back from the Truth was into a two fold gulf Some fell to horrible Libertinism to abuse the liberty of the Gospel to eat things sacrificed to Idols and to commit fornication Of which you have intimation in several places of the Epistles and particularly in Revel II. 15. But the most general Apostatizing was from the true liberty of the Gospel to the slavery of Judaism again to seek justification by the works of the Law Against this you find the Apostle speaking copiously almost in all the Epistles and particularly S. Paul the pen-man of this Epistle For I make no doubt at all to ascribe it to him sets himself purposely to stay the Hebrews to whom he writes from staggering and falling in such Apostasie And you may observe how in the whole current of his discourse he bends himself to shew that those Mosaick ceremonies and services by which they thought and looked to be justified and saved were but shaddows that did but signifie greater things to come but shaddows that were but for a time and were to fade away The same subject that he is upon at this portion of Scripture he is handling in Chap. VI. 4 5 6. Where we may have an exposition of some words or passages in our Text. Receiving the knowledge of the Truth he calls there Being inlightned tasting of the heavenly gift of the good Word of God of the powers of the World to come Sinning wilfully here is falling away there with him and the fate and punishment of such a wretch here is no sacrifice for sin there in few words it is impossible to renew them again to repentance His wickedness in this verse is threefold and his judgment in the verses before threefold also I. He hath trodden under foot the Son of God For as the Apostasie generally was from the grace of the Gospel to seek to be justified by their own works then what need of Christ at all What value is he of to such wretches any more than the mire under their feet As S. Paul Act. XIV was first accounted a God then presently stoned So these wretches used Christ not much unlike First They professed him embraced him looked to be justified and saved by him presently they looked to be justified by the works of the Law and cast away Christ and scornfully trample upon him as a thing altogether useless II. He accounted the blood of the Covenant a thing unholy or a thing common as the Greek word most strictly signifies Not so holy not so valuable as the blood of Goats and Calves For that blood was shed for something but this wretch makes Christs blood shed for nothing And indeed what was his blood shed for if men can justifie and save themselves III. He hath done despite unto the Spirit of grace Or hath reproached despised the Spirit of grace and the grace of the Spirit he is now
and the first temptation presented to him Now all the power and army of Hell is let loose all the machinations of the bottomless pit put in practise against the second Adam but all to no purpose he stands like a rock unmoved in his righteousness and obedience and by such a death destroys him that had the power over death the Devil II. As the Dâ—â—â—l must be conquered so God must be satisfied And as Christs obedience did the one work so it did the other Obedience was the debt of Adam and mankind and by disobedience they had forfeited their Bonds Then comes this great Undertaker and will satisfie the debt with full interest yea and measure heaped and running over Does not the Apostle speak thus much Rom. V. from vers 12. forward particularly at vers 19. By the disobedience of one man many were made sinners so by the obedience of one shall many be made righteous Nor was this all that mans debt must be paid but Gods honour lay at stake too and that must be vindicated God had created man his noblest creature that he might glorifie and honour his Creator by his obedience Satan brings him to disobey his Creator and to obey him How might Satan here triumph and the honour of God lie in the dust I have mastered the chief Creation of God might Satan boast and made him that carried the badge and livery of his image now to carry mine I have frustrated the end and honour of the Creator and now all is mine own How sad a time were those three hours or thereabouts that passed betwixt the Fall of Adam and the promise of Christ Adam in darkness and not the least glimpse of promise or comfort Satan triumphing and poor manking and Gods honour trampled underfoot But then the Sun of righteousness arose in the promise that the seed of the woman should break the head of the Serpent And shall this uncircumcised Philistin thus deâ—ie the honour and armies of the living God saith Christ shall Satan thus carry the day against man and against God I will pay obedience that shall fully satisfie to the vindication of Gods honour to confound Satan and to the payment of mans debt to his reinstating and recovery And that was it that he paid consummatively in his Obedience to the death and in it and to the shedding of his blood Of which to speak in the full dimensions of the height depth length bredth of it what tongue can suffice what time can serve T is a Theme the glorified Saints deservedly sing of to all Eternity I shall speak in little of that which can never be extolled enough these two things only I. That he died merely out of obedience The Apostle tells us in Phil. II. 8. He became obedient to the death the death of the Cross. And what can ye name that brought him thither but Obedience Christs dead body imagine lies before you Call together a whole College of Phisitians to diffect it and to tell you what it was of which he died And their Verdict will be Of nothing but Love to man and Obedience to God For Principles of death he had none in his nature And the reason of his death lay not in any mortality of his body as it does in ourâ— but in the willingness of his mind Nor was his death his wages of sin as it is ours Rom. VI. ult but it was his choise and delight Luke XII 50. I have a baptism to be baptised withal and how am I straitned till it be accomplished Ask the first Adam why he sinned when he had no principles of sin in him and the true answer must be Because he would sin And so ask the second Adam why he died when he had no principles of death in him his answer must be to the like tenor He would lay down his life because he would be obedient to the death He came purposely into the World that he might dye Behold I tell you a mystery Christ came purposely into the World that he might dye and so never did Man but himself never will man do but himself True that every Man that comes into the World must dye but never Man came purposely that he might dye but only He. And he saith no less than that he did so Joh. XII 27. Father save me from this hour but for this cause came I to this hour And John XVIII 37. For this cause came I into this World to bear witness to the Truth Even to bear witness to the Truth to Death and Martyrdom II. Now add to all this the dignity of his Person who performed this Obedience that he was God as well as Man That as he offered himself according to his Manhood so he offered himself by the Eternal Spirit or as he was God as this Apostle saith Chap. IX 14. And now his obedience his holiness that he shewed in his death is infinite And what need we say more So that lay all the disobedience of all men in the World on an heap as the dead frogs in Egypt were laid on heaps that they made the land to stink again yet here is an Obedience that out-vies them all For though they be infinite in number as to mans numbring yet lay them all together they are finite upon this account because committed by creatures finite But here is an Obedience a holiness paid down by him that is infinite And now Satan where is thy Triumph Thou broughtest the first Adam to fail of perfect Obedience that he should have paid his Creator and here the second Adam hath paid him for it infinite Obedience And what hast thou now gained Therefore to take account from whence comes that infinite Virtue of Christs blood and death that the Scripture so much and so deservedly extols and magnifies Because as the Evangelist â—aith Out of his side came water and blood so out of his wounds came obedience and blood holiness and blood righteousness and blood and that obedience holiness righteousness infinite because he that paid it down and performed it was infinite And now judge whether it may not very properly be said That Christ was sanctified by his own blood As Aaron was sanctified for his Priesthood by his Unction and Garments Christ was consecrated fitted capacitated by his infinite obedience and righteousness which he shewed to the death and in it to be an High Priest able to save to the uttermost all those that come to him For first as in reference to himself it is said by this Apostle that he was raised from the dead by the blood of the Covenant Chap. XIII 20. And it was not possible but he should be raised for when he had performed such obedience and righteousness as in it was infinite in its validity subdued Satan in its alsufficiency satisfied the justice of God it was impossible that he should be held of death which is the wages of sin and disobedience And as he was thus raised by