Historical Part of the Bible Those Books then for so the Hebrews call any Writings which those Authors above-named wrote are not lost as some imagine â—â—t are still extant in the Bible for they are Parâ— of the Books of Samuel and the Kings This Answer is grounded on 1 Chron. 29. 29. The Acts of David the King first and last behold they are written in the Book or History of Samuel and in the Book of Nathan the Prophet c. which shews that the foresaid Books were a Collection made by several Prophets viz. Samuel Nathan Gad c. This I think is very plain and the foresaid Objection is wholly removed by it Then as to the rest of those Books which are said to be lost as the Sayings of the Seers 2 Chron. 33. 19. and the Book of the Acts of Solomon 1 Kings 11. 41. and the Book of Jehu the Son of Hanani 2 Chron. 20. 34. or any other which the Objectors mention it is granted by some very Sober Writers not only Foreigners but of our own Country that these Books are really lost but they deny that this is any Argument of the Imperfection of Scripture because these Books were not absolutely necessary neither are we certain that they were Divinely endited And this was the Opinion of the Antients as well as the Moderns Yea St. Chrysostom and some others of the Fathers who speak of these Books say positively that they were not written by Inspiration from Heaven To this Purpose St. Augustine hath this useful Distinction the Penmen of the Sacred Scripture saith he write some things as they are Men with Historical Care and Diligence other things they write as Prophets by Inspiration from God This then may satisfy us that all that was written by the Prophets and even by those Holy Men who were Authors of some Part of the Bible was not Canonical and Divine because they writ some things not as Inspired Persons but as meer Historians Some of this sort of Writings are referr'd to in the forecited Places and though they be not extant now yet the Scripture is not hereby rendered Imperfect because these were not such Parts of it as were Essential to it or were of Divine Inspiration The like may be said when in the Book of Kings there is frequent reference to the Book of Chronicles those of the Bible are not always meant being not then penned Besides that many things that are referr'd unto there are not found in these Books Wherefore it is probable that these were Additional Writings not belonging to the Body of the Canonical Scripture nor written by Persons that were Inspired and consequently though they are lost yet the Canon of the Bible is not impaired And indeed we find that those of the Protestant Perswasion as Whitaker Willet c. and among Foreigners Calvin Beza c. who acknowledg the loss of these Books do at the same time strongly assert the Perfection of the Holy Scriptures which they very consistently may do because they hold these Books to be no part of the Canon of the Bible Again if what we have said be not fully satisfactory this may be further added that the Complaint of the Loss of some Books of Holy Writ proceeds from the mistaking of the Word Sepher which is translated a Book but among the Hebrews is oftentimes no more than a Rehearsal or Commemoration of something a brief Narrative or Memoir a setting down any thing in Writing as you 'l find in these following Places Num. 5. 23. Iosh. â—8 9. 1 Sam. 10. 25. Esth. 9. 20. Isa. 30. 8. Ier. 32. 12 14. And sometimes it is nothing but a meer Genealogy as Gen. 5. 1. The book of the Generations of Adam So St. Matthew begins his Gospel The Book of the Generation of Iesus Christ Mat. 1. 1. i. e. his Genealogy or Pedigree a brief Enumeration of the Persons he descended from which is the proper Denotation of the Word Sepher from Saphar numerare recensere whence Siphra or Ciphra a Word that is used in most Languages Some not attending to this have fancied that a great many Books of the Sacred Writ are embezzled because they do not find such Formal Books as those of Iehu or of the Acts of Solomon c. now belonging to the Bible This arises from a misunderstanding of the Hebrew Word which signifies generally any Short kind of Writing or Memorandum This with the Answer before given will solve all Doubts concerning the Places afore alledged As to the common Objection concerning the Loss of Solomon's Books which are said to be mentioned in 1 Kings 4. 32 33. I answer 1. That when some call them Books it is more than they can prove it is not said that Solomon wrote but that he Spake of Trees and spake of Beasts c. i. e. he learnedly discoursed of these several Subjects upon occasion and Spake such a Number of Proverbs Here can be no Loss of Books then But 2. Suppose he committed these Disquisitions and Discourses to Writing and they are now lost it may be consumed when Nebuchadnezzar burnt Ierusalem or by some other Means imbezzled afterwards yet still this is nothing to the purpose because they were no Part of Canonical Scripture His Universal History of Vegetables from the Cedar even to the Hysop that grows out of the Wall and his Books of the Nature of all Animals in the Sea on the Land and in the Air appertained to Philosophy and might indeed have serv'd to have set up a Royal Society and have been advantageous to the Men who are employ'd in the Study of Nature for these questionless were full of Admirable Philosophy according to that great and matchless Measure of Wisdom which God had endued him with Thus far the Loss of those Writings is great but none but Philosophers ought to bewail it Tho I must suggest this by the way that perhaps there is no ground of complaining for them neither for it may be these Books of Plants and Animals were extant till Alexander the Great 's Days and being perused and understood by Aristotle and Theophrastus by the Help of an Interpreter they were transcribed by them and so set down as we find them in their Writings which have gain'd them so great Fame and Renown This may be the more credible especially as to Aristotle because we read that he was a Great Plagiary and burnt or otherwise made away those Writings from whence he borrowed his Notions If this be true it is likely we have these Books of Solomon extant still in those forenamed Authors we read his Natural History concerning Vegetables and Animals But as touching the three thousand Proverbs which he spake it is most reasonable to believe that most of them were only spoken not written down and as for those that were penn'd we have them at this Day in the Book of Proverbs which is Part of the Canon of Scripture There we have those Proverbs which the Holy
or Historical and you 'l presently find that the way oâ— Expression in them is different from what the Authors of themselves would have used If they had been left to their own Genius they would have delivered things in another Method and Manner than you see them in The Stile of them therefore shews the Author In short had the Scriptures been written in the common way of other Writers this would have disparaged them and we should have had no reason to think that they were Divinely inspired which is the thing I am now proving Nay I will adjoin this that the very Words and Phrases of Scripture were dictated by the Spirit the very particular Expressions and Modes of Speech were under the particular Guidance and Direction of the Holy Ghost I know there are many of a contrary Judgment among whom the worthy Writer whom I last quoted is not the least confident and positively asserts that the Stile and Language of Scripture were not dictated by the Holy Ghost but the Matter only The Words saith he were left to the Writers themselves who as Men of Sense could express their Minds in fit Terms And to prove that the Words were not dictated by the Spirit he urgeth this that Christ and his Apostles quote Places out of the Old Testament as they are translated by the Seventy which is not verbatim Now saith he they would have cited the Passages in the very original Phrases and Words if these had been from Divine Inspiration It is evident therefore that they are not because the Apostles use other Words and Terms far different from those in the Hebrew But this is no valid Argument if you rightly consider it for though the Apostles thought fit for some Reasons which I shall have occasion afterwards to offer to you to make use of the Septuagint Version which is but a Paraphrase in many places on the Original Text yet it doth not follow hence that the very Words of the Original were not dictated by the Holy Ghost Neither our Saviour nor the Evangelists and Apostles do hereby declare that the Hebrew Text was not inspired and that even as to the Phrase and Words but all that we gather from their using of the Greek Translation is this that they found it convenient at that time for Reasons which shall afterwards be alledged to quote some Places as they are rendred by those Translators and not exactly according to the Original This doth not necessarily imply much less prove that the Penmen of the Old Testament were not assisted by the Spirit in the very Words which they used But the contrary is grounded on very good Reason for these Sacred Writings being of a more excellent and transcendent Nature than all others in the World besides it was meet that they should surpass them all in This viz. the Divinity of the very Stile If you grant not this you acknowledg these Writings in one respect at least and that no inconsiderable one to be no better than the common Writings of other Men which certainly cannot but be look'd upon as a great vilifying of the Bible Christ promised his Disciples that when they should be brought before Governours and Kings for his Sake it should be given them what they should speak for as he adds it is not they that speak but the Spirit of their Father that speaketh in them Mat. 10. 19 20. And is it not most reasonable to think that the same Spirit taught the Writers of the Old and New Testament what they should speak and commit to writing and gave them Words to that purpose Especially if you consider that this was a Book which was to last to all Generations in the Church anâ— was designed for the use of the Faithful and for the confuting of their Adversaries to the World'â— End and accordingly was to be produced upon all Occasions and therefore was to be of an extraordinary Composure and every Word and Syllable was to be from God and the Direction of his Holy Spirit St. Peter assures us that the Writerâ— of the Old Testament spake as they were moved by the Holy Ghost their Speaking and consequently their Writing because this was according to that was by the special Motion and Influence of the Infallible Spirit therefore their very Words for those are necessarily included in speaking were dictated and directed by the same Spirit And the other Great Apostle tells us indefinitely and absolutely and without any restriction that 〈◊〉 Scripture is given by Inspiration of God Now if 〈◊〉 the Scripture be by Divine Inspiration it follows that the very Words of it are for the Words and Expressions and manner of Speech are a part of the Scripture wherefore if we grant that the Whole is by Inspiration we must necessarily grant likewise that the Parts of it are for the Parts constitute the Whole We have reason therefore to assert that every Word in Scripture is endited by God and that every Letter and Syllable of it is exact and that there is nothing wanting nothing superfluous no Fault nor Blemish in the Stile and Phraseology of it I cannot but here take notice of the fond Presumption of some of the Iewiâ—â— Rabbies and Masorites who alter some Words and Expressions in Scripture and put others into their place They forsooth in a more modest way as they pretend read instead of Vrine in 2 Kings 18. 27. Isa. 36. 12. the Water of the Feet instead of Shagal they read Shacab in all Texts for Gnapholim Deut. 28. 27. 1 Sam. 5. 6. they read Techorim so in other places where they think some Words are obscene they substitute others in their room These Men would be more modest than the Scripture and more chaste than the Holy Ghost and yet they herein contradict themselves for some of them have said the Hebrew Tongue is called Holy because it hath nothing obscence in it nothing of that nature can be utter'd and express'd in it This we are certain of that there cannot be better and fitter Words than what the Scripture hath for the Spirit endited them all and therefore the Practice of the conceited Rabbies is to be exploded There is not one Iota or the least Apex in Scripture which is put there to no purpose And the same Father as truly saith in another place It speaks nothing in vain nothing by chance And the reason is because All of it Words no less than Matter is dictated and delivered from above by an unerring Spirit Yet I speak not this as if the Sacred Writers of the Bible were so tied up by the Spirit that they cannot or do not make use of their own natural or acquired Skill Though the Words be dictated by the Spirit yet the Penmen might write and speak according to the Improvements they had made in Speech I do not by what I have said exclude the peculiar Eloquence or Strain of the Writers or their using the Helps of their Education
Reasons why the Apocryphal Writings are not received into the Canon of the Bible with an Answer to the Objections made by the Romanists SEcondly I proceed to the External Testimonies of the Truth of the Scriptures which being added to those Arguments which proved them to be True in Themselves will exceedingly corroborate our Belief of the Divine Authority of those Books And here I might mention the Testimony given to them by God in the wonderful Preservation of them through all Ages since they were first written In all the Changes of Affairs and the Overthrow of so many Cities and Kingdoms that Incomparable Treasure hath not been lost The Books of the Old Testament were kept untouched and inviolable at the sacking and burning of Ierusalem and all the time of the Captivity in Babylon and of the Dispersion of the Jews And ever since that time the Scriptures have been Unaltered in Words and Sense notwithstanding the frequent Endeavours of Satan's busy Agents to corrupt them yea utterly to destroy them And next to God's Providence in preserving these Books thrô all Times and Ages we might add the marvellous Success which hath attended the Holy Faith and Doctrine contained in these Writings They have prevail'd against the Power of Men and Devils and to this very day they are maintained and upheld maugre the Attempts of both of them to root them out of the World But I wave this intending not to insist upon Divine but Humane Testimony in this place By External Testimony then I mean here no other than this that Scripture is attested by Vniversal Tradition and this Tradition is both of Jews and Christians And what would a Man desire more in a humane way for attesting the Truth of these Writings From the joint Attestation of these Witnesses I shall make it appear that these Books which we now have are the true Copies of the first Originals that the same Books and Authors are faithfully delivered down to us which were first of all delivered to the Jews and to the Primitive Christians and that there is nothing in these Writings as we now have them that is falsified or corrupted First to begin with the Books of the Old Testament the Names of which are as follow Genesis Exodus Leviticus Numbers Deuteronomy Ioshuâ— Iudges Ruth the 1st and 2d Books of Samuel thâ— 1st and 2d Books of Kings tho 1st and 2d Books 〈◊〉 Chronicles Ezra Nehemiah Esther Iob the Psalmâ— Proverbs Ecclesiastes the Song of Solomon the foâ—â— Greater Prophets and the twelve Lesser These and none but these were admitted into the Canâ— of the Holy Scriptures by the antient Church oâ— the Iews whose Testimony is very Authenticâ— here yea indeed we cannot have a better They acquaint us that these were the Only Writingâ— that were universally agreed by them to be extraordinarily Inspired and they further tell us that these Books which were writ by different Persons and at diverse Times were first compiled and collected into One Body or Volume by Ezra and the Assembly of Doctors for that purpose and consequently that the Canon of Sacred Scripture of the Old Testament as it is at this time was not constituted till Ezra's days by the Great Synagogue as they call it Upon his Return from the Captivity he undertook this good Work he gathered together all those dispersed Books before named and after he had reviewed them he publickly owned and solemnly vouched the Authority of every one of them that the Church for the future might not doubt of their being Authentick and True But some add here by way of Objection that this holy Man caused these Books to be written over in a New Character because the Jews had lost their knowledg of the former one as well as of the Tongue and consequently the Bible is not the same that it was at first Eusebius and Ierom are alledged for this especially the latter who seems to say that the Samaritan Character was the Old Hebrew Character in which the Bible was first writ and that it was first changed by Ezrd after the Return from Babylon he writing â—he Sacred Volume over in Assyrian or Chaldee Letters and neglecting the Old Hebrew ones which were the same that the Samaritan are And the reason of this was they say because the Jews were best acquainted with this Character at that time And some Modern Writers are gain'd over to this Opinion who talk much of the Change of the Character and endeavour to perswade us that the first and old Letters of the Hebrew Text were Samaritan but that those which we now have are Assyrian and of quite another sort But upon an impartial Enquiry I find little or no Foundation for this Opinion It rather seems to me to be an Invention and Dream of those who design to disparage the Hebrew Bible They would perswade us that the Authority of the Original is impaired because we have it not now as it was at the beginning for the Old Bible was in Samaritan Letters these being the first and antientest Hebrew Characters This is like the Story of the Hebrew Points being invented five hundred Years after Christ of which afterwards which tends to the same End namely to discredit the Hebrew Text which we now have and wholly to take away its Authority for if the Letters were changed it is probable some Words and consequently the Sense of some Places are altered But that this is groundless and that the Hebrew Bible is written in the same Characters now that it was at first you will find very largely and convincingly proved by the famous Buxtorf from the Authâ—rity of the Talmud especially the Gemara 〈◊〉 the Cabala from the Suffrage of the most Notâ— Rabbins of old and of the Learned Modern Jeâ—â— as Aben Ezra R. Solomon R. Ben Maimon â— who without doubt are very competent Judges 〈◊〉 this Case To these may be added several of 〈◊〉 Christian Perswasion as Picus Mirandula F. Iuniâ— Skikkard Postellus with those three Eminent Persons of our own Countrey Nic. Fuller Broughtâ—â— Lightfoot If you consult these they will satisfyâ— you that the Hebrew Letters which we have now in the Bible were the Primitive ones the very same that were of old But to give you my Thoughts impartially in this Point I do believâ— from what I find asserted by Writers on both sides that there were two sorts of Characters used by the Jews as there were two sorts of Cubits and Shekels the Sacred and Common and I gather that the Samaritan Letter was of the latter sort that which was commonly used and even sometimes in transcribing the Bible but the Sacred Character in use among the Jews was this which we now have and in which the Bible is at this day This is the true Original Hebrew Letter and was used from the beginning by them This I think may reconcile the Disputes among Writers for so far as I can perceive the Quarrels arise from this that there is
〈◊〉 that Demoniacal Serpenâ— You will find Origen asserting that this was taken from Moses's relation concerning the Serpent iâ— Paradise and not this from that as Celsus moâ—â— egregiously failing in Antiquity and Chronology maintained Eusebius also is of the same Opinion affirming that this Ophioneus refers to the Devil in the form of a Serpent and adds to make it probable that Pherecydes was conversant with the Phoenicians who worshipp'd their God under the form of a Serpent the Devil affecting to be adored in that Shape which he first assumed And not only in Phoenioia but in other Countries Dragons or Serpents or Snakes for these are promiscuouâ—ly used for one another were reckoned among the Secret Mysteries of the Gentiles These had so great a Veneration for Serpents or Dragons that some of their Temples had their Denomination thence and were stiled Draconian saith Strabo The Babylonians worshipp'd a Dragon as the Apoâ—ryphal Writings relate The Egyptians worshipp'd Opbioneus as Eusebius testifieth and in their Hieroglyphicks they â—hewed that they were wonderful Admirers of Serpents for the Heads of their Gods were incircled with Serpents and Basilisks saith Horus the Crowns and Dia 〈◊〉 of their Kings were set with Asps and Suakes Serpents being the Emblems of Dominion and Principality yea of Immortality and Divinity faith the same Author And which is yet more to our purpose Eusebius observes that the Egyptians as well as the Phoenicians used to call Serpents Good Daemons which is a plain Relick of the Devil 's assuming the Form of some goodly Serpent and appearing like a good Daemon or Angel of Light when he accosted our Mother Eve and laid siege to her Integrity And to pass from Egypt to Greece there were here also some Remembrances of this notable thing for the Images of Serpents were set over the Gates of Temples and Conseâ—rated Places and generally they Painted â—erpents or Dragons in all Holy Places as the Geâ—â—â—â— of those Places for they perswaded themselves that the Genius of the Place appeared in the shape of a Serpent Among these Grecians the Devil was commonly worshipp'd in this Primitive Figure â—ore especially at Delphos whence as a Learned â—ritick hath remarked Apollo is called Pythius and Pytho from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Serpent I might add whâ—â— Clement of Alexandria reports that the Heatheâ— at their Feasts of Bacchus were crowned with Seâ—â—pents and used to carry a Serpent in Processioâ— and cry with a loud Voice Eva Eva for Hevâ—â— or Hivia saith he in the Hebrew signifies a Sâ—â—â—pent This latter was partly a Mistake of his 〈◊〉 it is in the Chaldee that it signifies so and is 〈◊〉 Word used by the Chaldee Translators in Gen. 〈◊〉 and other places for a Serpent and so we are thenâ— informed what a Reverence was paid to Serpeâ—â— by the Antients Or what if I should offer tâ—â—â— Conjecture that Eva or Evia or Hevia are plain Remembrance of our Mother Eve or Hâ—â—â—â— or according to the Hebrew Termination Heâ—â—â— or Havah Which is the more probable becâ—â—â—â— the proclaiming of this Name is join'd with tâ—â— carrying of a Serpent which we know that unhâ—â—â—py Woman was too well acquainted with Aâ—â— perhaps the word Evantes which is used by Vâ—â—gil to signify those madding Frolicks had its Orâ—â—ginal hence Thus there is a double Memorial iâ— that Pagan Festival Solemnity to wit of a Râ—â—markable Person and as Remarkable a Thing râ—â—corded in Sacred Story Now I ask whence caâ— this Memorial of Serpents to be observ'd so geâ—â—â—rally among the Pagans Whence was it that tâ—â— Old Heathens were such Adorers of these Crâ—â—â—tures How came it to pass that the Devil 〈◊〉 worshipp'd by them under this Form Wheâ—â— did this Custom prevail among the Phoenicians â—â—â—bylonians Egyptians and Grecians Nay S. â—â—â—gustin acquaints us that some Heretick Christiâ—â— made it a great part of their Religion to worship a Serpent And if we should leave the Antients and come down to latter Ages I might here alledg what Luther â—aith he heard a Merchant affirm namely that in the Indies he had â—een People worship a Great Snake with the highest Reverence and Honour imaginable Of all this there cannot be a better Account given than that which I have already offered It is questionless a remembrance of what happened in the beginning of the World and is recorded in the Book of Genesis that Satan who had been a kind of God a Glorious Angel and therefore pass'd for such a one still among the Ignorant Heathens appear'd in a Serpentine Figure to Adam and Eve in Paradise And this reminds me of another Circumstance of Man's Fall viz. the Place which was Paradise or the Garden of Eden which as I said before seems to be represented by the famous Gardon of the Hesperides This I know hath been a commonly received Notion this Poetical Passage hath been usually applied to this purpose but â—et us not think it the less true because of the Commonness of itâ— If any Man seriously weigh what is reported of this Garden he will think it not improbable that the Fall of Man is couched in this Poetick Fable For this Garden yielded Golden Fruit i. e. very choice and excellent Fruit and such as was as â—empting as Gold was afterwards which plainly points to the Forbidden Fruit in Paradise which was so desirable and delightful so tempting and charming And this Fruit these Golden Apples were kept and watch'd by a Dragon or Serpent which plainly refers to the Devil in the form of a Serpent who was always watching about the Treâ— not to keep the Man and Woman from eating â— it but to sollicit and tempt them by all means 〈◊〉 do it What they add of Hercules's staying 〈◊〉 Dragon is an addition of their own Fancies 〈◊〉 must always be expected in their representing 〈◊〉 these Stories as I have intimated before 〈◊〉 the Issue was that the Golden Fruit was stolen aâ—â—â— that is in plain Terms our Parents did eat of 〈◊〉 Forbidden Fruit. This was a downright Steaâ—â— or Robbery for it was taking away that whiâ—â— was not their own and which they were strictâ—â— commanded not to take away Thus Paradise 〈◊〉 removed by the Poets out of Asia into Africa 〈◊〉 whatever Place it was where the Heâ—perides 〈◊〉 their Garden This Fiction of theirs was maâ—â— out of Genesis which speaks of the Garden 〈◊〉 Eden of the Serpent and of the Forbidden Frâ—â—â— which were the occasions of Man's being temptâ—â— and deceived Whence it is clear that the 〈◊〉 Poets Philosophers and Sages among the Heathâ—â—â— were not ignorant of the very things which Moâ—â—â— the Inâ—pired Writer gives us an account of 〈◊〉 the first Transgression of Man and the Origâ—â— of it the Depravation of Mankind and the â—â—â—serable Consequences and Effects of it as the Câ—â—sing of the Earth and the Barrenness which eâ—sâ—â—â— upon it with the Infirmities and Diseases that Mâ—â— Bodies were
Abreviature of Iehovah was perhaps used by Moses himself which I gather from what Iosephus saith of the Name Written on the High-Priest's Mitre viz. That it had four Vowels and consisted of four Vowels alone This seems to have been Iova which consists of just so many Vowels though two of them are used as Consonants unless you will say they pronounced I and V. as Vowels thus Ioua We may then reasonably believe that the Name of the Heathens God Iovis came from the corrupt pronouncing or contracting the word Iehovah or which comes nearer to it Iehovih for so you will find it Written in Deut. 3. 24. 9. 26. And that Iovis is of Hebrew Original and derived from the Tetragrammaton is confess'd by Varro who thought that Iovis was first of all the God of the Iews as St. Augustin quotes him And though the Pagans alter'd the Name and made it sometimes exceed and at other times come short of four Letters yet this did not extinguish the sense and notion among some of them that the Original Name was a Tetragrammaton For it is likely that the Pythagoreans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Number Four by which they used to Swear especially they confirmed the most serious Truths with this Oath was taken from the Iews Tetragrammaton The Excellent Commentator on Pythagoras's Golden Verses and particularly on this passage in them talks at large why God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quaternarius so that it seems the Pythagoreans applied it to God Whence a Learned Antiquary of our own concludes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Iehovah and he conceives that Pythagoras who speaks of it in his Verses had this Mystery of Quaternity from the Hebrews who had in great veneration the Tetragrammaton the Name of God of Four Letters It was easie for this Philosopher who convers'd in his Travels as is acknowledg'd with Hebrews and Chaldees to arrive to the knowledge of this Name Let me suggest this in the next place that since the Name Iehovah was commonly pronounced Adonai by the superstitious Iews it might hence come to pass that this Adonai with a very small change gave the Name to one of the Poetick Gods among the Heathens viz. Adonis To confirm which add what Hesychius saith that Adonis is as much Lord among the Phaenicians He mistakes the Phaenicians for the Hebrews here as is very usual Whence then can we with greater probability think that Name was given to a Pagan God than from its being of so near affinity with Adonai the Name of the True God among the Iews Again Baal-Berith i. e. the Lord of the Covenant was the Name of a God or Idol of the Phaenicians Iudg. 8. 33. Which seems to be an imitation of the Title of the True God who as soon as the Deluge was past made a Covenant with Mankind and after that we find him Covenanting with Abraham and afterward with the whole People of the Iews and frequently in Scripture we see he is making a Covenant with his Servants so that he is the true Baal-Berith the Lord of the Covenant The Phaenicians borrowed this out of the Jewish and Sacred Writings and applied it to one of their Gods whence it was propagated to other Nations and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foederator the Covenanter was the Title of Iupiter Among the Names which the Gentiles give to their Gods I may reckon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sabazius for it is sometimes Latinised to be one That this was the Name of iupiter especially you read in Strabo Valerius Maximus Apuleius That it was a Title also given to Bacchus is witnessed by others In allusion to this the word Sabos is often heard in the Orgia i. e. the Sacred Rites of Liber as Plutarch acquaints us And from Aristophanes we learn that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were words of Acclamation and Rejoycing among the Pagans at their Great Solemnities and Festivals Now this Name seems to be of Hebrew Original and refers to the Iudaick Sabbath that Sacred Festival in which God was most solemnly Worshipp'd by that Nation And this Plutarch was sensible of viz. That there was an assinity between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mention'd the word used in the Gentile Festivities especially by those that kept the Bacchanalia and the Iewish Sabbath only in this he err'd not knowing the derivation of the Hebrew word that he thought this was taken from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he expresly saith Or perhaps this Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was given to their false Gods was taken from that of the true one and Iupiter Sabazius is as much as Iehovah Zabaoth which both Isaiah and Ieremiah frequently repeat as the proper Name of God Iehovah Zabaoth the Lord of Hosts is his Name Some have thought the word Tzebaoth is placed here by way of Apposition as if it should be rendred Dominus Sabaoth and thence Ierom reckons Sabaoth among the Names of God But questionless this word is in the Plural Number in regimine and so the true rendering is Lord of Sabaoth i. e. of Hosts Yea you will find the Hebrew word retain'd even in the Greek as if there were something more than ordinarily remarkable in the Hebrew The Pagans who got the sound of this word as very famous among the Hebrews took it by it self for God's Name and thence it is likely framed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This shall suffice in brief for a proof of what I undertook that the Names of the God of Israel are applied by the Heathens to their Idol-Gods The Pagans call their Deities by Titles which are given to the True God Iehovah This makes good what I aim'd at that the Heathens had these as well as other things from the Sacred Scriptures and it is certain they could have them from these only which is a proof of the verity and antiquity of those Holy Writings Speaking here of the Heathen-Gods and their Names as borrowed from Scripture it may not be impertinent to observe that even the Title of Gods given by the Pagans to their Kings and Princes was derived from the same inspired Writings I grant that it partly proceeded from their sottish Opinion that they were Gods indeed But it is as true that it might be derived to Prophane Writers from the stile of the Holy Ghost in the Old Testament where Magistrates are called Gods Thus in Exod. 22. 8. the Gods and the Rulers of the People are Synonimous Moses was to Aarâ—â— instead of a God Ex. 4. 16. i. e. according to the Chaldee and Arabick a Iudge or Prince God himself honours the Rulers of the Sanhedrim with the Title of Gods Ps. 82. 6. I have said ye are Gods So in Psalm 138. Gods in the 1st verse are Kings of the Earth in the 4th It might be
observ'd that Elohim and Adonai the usual Names of God himself are attributed to Great Men in the Sacred Writings In short as God is often called King in Scripture so Kings are called Gods and thence the expression is convey'd to the Pagans and frequently used by them Among the Eastern People Melech Moloch and Malcham for these words are indifferently used signifie both God and King And perhaps it was in conformity or relation to this Notion that they commonly inserted the Names of their Gods into those of their Princes though it might be also as a good Omen or for Honour's sake From their Gods I say Princes compound their Names as Belshazar from Bel Nebuchadnezzar Nebuzaradan and Nebonasser from nebo an Assyrian God Evilmerodach from Merodach a Babylonian Godâ— and many others Among the Persians we read the Name of God was bestow'd on their Emperours Thus Xerxes was stiled the Persian Iupiter One of the Antiochus's had the Sirname of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall find likewise that other Nations complied with this Notion What if I should say that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mention'd by Pythagoras in his Golden Verses are these Terrestrial Gods I am speaking of viz. Great Princes Celebrated Heroes Wise Rulers Divine Men or Earthly Deities Plato tells us in his Politicks that a Good King is like some God chosen out from amongst Men. Princes and Commanders are stiled by Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 born and bred of the Gods But especially among the Romans this sort of Language was common Rome was no less than Heaven and the Emperour was God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is apply'd to the first Caesar by Strabo The next viz. Augustus is called Deus Caesar by Propertius Edictum Domini Deique nostri is Martial's Language At Rome the Royal Palace was reputed a Temple the Mount Palatine was Sacred and Venerable because the Emperour's Seat was there The Soveraignty of Magistrates approaches next to the Majesty of Heaven saith the Grave and Renowned Oratour And with him agrees the Pithy Moralist who tells us that the People are to look upon their Governours under no other Character than as if the Gods were come down to visit them We may say here as the Philosopher in another Case hic Dii sunt there is a kind of Divinity in Rulers they are Earthly Numen's they are Created and visible Deities And being so stil'd first of all in Scripture the Title hath come down to the Pagan World but hath been infinitely abused Having taken notice of several References in Prophane Authors to express Passages and Usages Recorded in the Old Testament I will here super-add one which I meet with in Martial's Epigrams And I will the rather insist upon it because the place is obscure and hath yielded matter of great Controversie among the Learned The Epigrammatist writes to a Iew and tells him he will not credit what he saith though he Swears by the Temple of Iupiter or of any other Deity Wherefore he puts him upon Swearing by Anchialus Ecce negas jurà sque mihi per templa Tonantis Non credo jura Verpe per Anchialum There have been great disputes about this Anchialus some thinking it to be Sardanapalus's Statue crected in Anchiala a City of Cilicia and there Worshipp'd Of this Opinion is Dom. Calderinus Some taking it for a Man or a Boy some for a City or Town and others for a Beast as Vossius the Elder conceits it refers to the Iews Worshipping an Ass because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Asinus But he might as well have understood by this word a Horse or a Man that carries Burthens for that is the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides Angarius and Anchialus are too different in sound to be thought to be the same Wherefore I dismiss this The rest of the Modern Criticks agree in this that the Poet directing this Epigram to a Iew refers to something in use among that People and particularly something mention'd in their Bible for that would make the Jest the more biting as he imagined viz. The Form of Swearing by the True God which is used there But these Authors differ about the Form Ioseph Scaliger derives it from the Hebrew Fountain 〈◊〉 i. e. si vivit Deus which was a form of Swearing with the Hebrews hence saith he Martial was mistaken and thought they swore by Ancbialus whereas the Oath was Am chi alah i. e. If God liveth Our Learned Farnaby likes this Criticism very well and hath inserted it into his Notes on this place But by the leave of so Great a Critick there is I conceive something faulty in it For though I am most willing to grant that there is in this place a reference to the Form of Swearing which was used by the Iews in the Old Testament yet I am not forward to assent to this interpretation of the word Anchialum which this Noble Philologist presents us with and that for these Reasons first it is not Am but An that must answer to the beginning of the word Anchialum However this may be born with being an easie change of a Letter Secondly there is no such Hebrew Word as am There is im si but then it should be Imchialum not Anchialum Thirdly Ala is not an usual word for God among the Iews because it is an Arabick not an Hebrew word and 't was never made use of in that Nation and 't is not once mention'd in the Holy Bible wherefore I can't believe they solemnly Swore by it For the same Reason I am apt to reject thâ—â— other solution of this place in Martial which a very Excellent and Choice Writer hath offered Anchidlum or Anchialon saith he is composed of these three words An non Cha vivit and without the Vowel under it Chi and perhaps they might vulgarly pronounce it so and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or alon deus For this saith he is an Oath of a Iew who denies the Crime which he is accus'd of he Swears thus An chi alon i. e. Non vivit deus But I cannot on due Consideration think that this is a true account of this Passage for first Alon was not a Name in use nay perhaps not known among the Iews This Author indeed saith it may be gathered out of Plautus that God's Name was pronounced Alon but we are not to consider what pronunciation the Name had among other People i. e. Foreigners but what was in constant use among the Iewish People for the Poet refers here to that Wherefore there being no such Name among them it could not be used by them in an Oath and consequently it is not here meant when Martial is jesting with the Circumcised Poet. And as for the word Eljon which 't is true is often used in Scripture and of which this Alon seems to be a corruption it
Alah nor Chi Alon nor Chi gnolam but Chi Elohim or Chi El take which you please that is referr'd to here by the Poet for these are the very words used in Scripture and we read that one of them especially is the express form of Swearing among the Hebrews Which is the thing I alledged this passage for viz. To let you see how Pagan Writers have frequent references to the Book of God and particularly the Name of the True God and to the Customs and Usages there spoken of and thereby do in some measure give testimony to the Truth and Reality of those Writings I would offer to the Learned another Notion in prosecution of the Subject I have been so long upon I am of the Opinion that from The frequent mention of Horns in the Old Testament the Heathens borrow'd the like expression and apply'd it in that very sense in which 't is used in those Holy Writings The Hebrew Keren whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latin Cornu and the German and English Horn signifies Might Strength Fortitude as also Ioy Safety Prosperity whence you read of the Horn of Salvation 2 Sam. 22. 3. Psal. 18. 2. and the exalting lifting up and setting 〈◊〉 the Horn 1 Sam. 2. 1. Ps. 75. 4 10. Ps. 89. 17. Ps. 112. 9. Lam. 2. 17. Zach. 1. 21. On the contrary cutting off the Horn signifies debasing degrading a mournful unsafe afflicted Condition 〈◊〉 is clear from Ps. 75 10. Ier. 48. 25. Lam. 2. 3. And defiling the Horn is of the same import 〈◊〉 16. 5. From the signification of the Verb Kuran we may be partly confirmed in this sense of the Noun Keren for 't is said of Moses's Face that it shone Ex. 34. 29. it was very Bright and Glorious The vulgar Latin renders it it was Horn'd and thence was said before Moses is â—sually Pictured with Horns But we must unâ—â—rstand it spoken Metaphorically viz. of those â—ays or Beams of Light which darted from his face and which were as 't were Horns of Light So in Hab. 3. 4. by Horns is meant Brightness or Light and it is so expresly interpreted in that rerse The Radiency the Splendour of Moses's Face was very great and is rightly called by the Apostle the Glory of his Countenance 2 Cor. 3. 7. So that hence we may gather that the word imports Outward Glory And as this word Keren signifies more generally Power Grandeur Ourward Glory and Prosperity so it more particularly denotes Kingly Power Soveraign Dominiou and Empire the Greatness and Splendor of Crowned Heads Whence by the way I propound it as probable that from the Eastern words Karan and Keren are derived the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus Imperator and the Latin Corona Thus Horn is applied in 1 Sam. 2. 10. He shall give strength unto his King and exalt the Horn of his Annointed And in the Psalms you will find that this word hath particular reference to David as King Ps. 89. 24. 91. 10. So in Ps. 132. 17. 't is spoken of him as the Lord 's Annointed and 't is joyn'd with a Crown in the next verse In the Book of Daniel this Language is very common in the 7th and 8th Chapters a Horn and Horns signifie Princely Dominion and the Persons that exercis'd it and in the latter of these Chapters those two Horn'd Beasts a Ram and a Goat are Representatives of Kings and Kingdoms It is in express words said in two places Horns are Kings Dan. 7. 24. 8. 7. Now from this particular stile and idiom of the Ancient Holy Book of the Scriptures the Heathen Writers learnt to speak after the same manner Not only in a general way was the word Horn used by some of their Authors to express Vigour Spirit Strength and Power but more especially and signally they makâ— use of it to signifie Supream Power and Dignity such as that of their Gods and of their Kings Thus Corniger was the Epithet of Iupiter Hammon and we may inform our selves from several Writers that he was commonly pictured with Horns which had its rise I conceive from the like representation of Great Ones in the Old Testament as you have heard I know other Reasons are alledg'd as that of Servius who thinks this Iupiter had that Title and was represented Horned because of his Winding Oracles because his Answers had as many crooked Turnings as a Ram's Horn. Macrobius and some others tell us that this Hammon was no other than the Sun whose Beams are Cornute whose Rays are in the fashion of Horns If the Moon had been meant then I confess the Epithet of Horned had been very Natural But I don't think that the Metaphorical Horns of the Sun which are its Rays were thought of here by the Antients Wherefore I look upon these as mean and trifling Reasons But the true occasion if I mistake not of their describing Iupiter Hammon with Horns and of representing other Gods as Pan and Bacchus after the same manner was this that they complied with the Stile of the Sacred Writings as was an usual thing with them which set forth Great Power Magnificence and Glory especially Kingly Power and Greatness by the expression of Horns This suited well with their Gods who were Great Folks and generally Deified Kings We read that a Ram and a Goat are Symbols of Regal Strength in the Prophetick Writings in imitation of which it is probable Iupiter Hammon was worshipp'd in Afsrick in the shape of an Image which had partly the proportions of a Ram and partly of a Goat And from the same Original viz. the Holy Scriptures it was that Antiently the Pagan Kings and Monarchs were represented and stiled Horned as we may satisfie our selves from several Authors It is well known that Alexander the Great was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicornis of which some give this Reason because say they of the amplitude of his Empire which was extended to both the extream Horns of the World East and West Others say he would have been thought to be the Son of Iupiter Hammon who was Cornute and accordingly they drew Alexander so And there are other Reasons assign'd by Authors why this Great Conquerour had the denomination of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they seem to be far fetch'd and not to give us the true and genuine account of it which I take to be this viz. That this Title was derived to the Gentiles from the frequent Language and Phraseology of the Old Testament which expresses Kingly Power by Horns and more especially from the Prophecy of Daniel where the Grecian Monarchy is deseribed by a He Goat an Horn'd Animal and the first King of that third Monarchy viz. Alexander the Great is signified by Keren Chazuth a Notable Horn Dan. 8. 5. a Great and Visible Horn as the Hebrew word properly signifies And again he is call'd in the same Chapter the Great Horn v. 21. All Interpreters agree in
Renowned Acts of several of the Patriarchs and first Worthies c. It is a great establishing of our Faith that those Pagans derived so many things from Scripture The Gentile Writers vouch a great part of our Religion Wherefore we must needs imbrace it when it is attested by such Disinteressed Persons 3. We ought to take notice of the Wonderful Providence of God in this matter Behold the Scripture is attested by those who never owned its Authority yea the very Enemies of these Holy Writings ratiâ—ie the Truth and Certainty of them The Heathen Poets whilst they Corrupt Divine Truth assert it Their very Lies and Fictions bear witness to the Sacred Verities their Fables confirm the Infallibility of the Bible This is the Lord 's doing here the Great and Over-ruling Wisdom of God is seen Here his Almighty Power in baâ—â—ing Satan's Contrivances and Designs may be discern'd He as was said before intended the Corruption of the Scriptures the silencing of the Truth the Exalting of himself and the Advancing of his Kingdom But the All-Wise and Powerful Moderator of the World disappointed his Designs and made this thing we are speaking of serviceable and beneficial to Religion he made it become an Argument of its Antiquity Reasonableness and Certainty against the Cavils of Atheists and Infidels 4. Henceforth we are reconciled to the Writings of Prophane Authors We have this considerable advantage by reading the Works of the Ancient Heathens and by perusing their Stories and Fables that we shall find some Greater Thing couched in them than the bare Narrative For these Writers borrow'd many things from the Holy Book their broken Stories are often-times an imperfect account of Scripture Relations Sundry things in their Writings are gather'd out of the Divine Volume but are strangely wrested pervertrd and obscured by having new Names and â—eigned Circumstances affix'd to them Almost all the Gentile Fables and Theology flowed from a depraved sense of the Sacred Writings The Poets disguise true Stories with many Fictions and some Reliques of Divine Truth are buried under their ingenuous Fancies and Fabulous Narrations Ovid Transcribed the Greek Theology from Orpheus Homer Hesiod and other Ancient Poets and these had it from the Bible The very Poetick Fictions refer unto real Story and are drawn from the Divine Source of Truth So that we are reading the Holy Scripture in a manner whilst we are turning over Pagan Writers In these we meet with Truths Transplanted from the Sacred Book we find many passages stollen from the Hebrew Fountains It is not to be denied then that Scholars and Students yea the very Candidates of Sacred Theology may with great profit prie into these Writings of the Pagans for here are the footsteps of Divine Verities Prophane and Sacred Learning are to be joyn'd The Gentile Monuments illustrate the inspired ones We may notwithstanding the disguise which Poets have put upon the Stories see the foundation of them and perceive that those vain Figmentsâ— are grounded on some Solid Truth and that a Sacred Treasure lies hid under those confused Fables For this is not to be denied that Palestine afforded Greece matter of fancy and invention the Pagan Poets were befriended by the Iews Athens was indebted to Ierusalem Parnassus was beholding to Sinai and Helicon to Iordan You see then the advantage we may reap by being acquainted with Prophane Writers whilst we look further than the outward shape which they have given to many things and search into that Truth which lies hid under it even the Sacred and undoubted History of the Old Testament Thus we may make them serviceable to far higher and better ends than they are intended This is the best improvement that can be made of them to see the true Source of what is written by them to understand whence they borrowed their matter and to confirm our selves in the belief of the Truth of the Sacred Writings by perusing these which are Prophane 5thly and lastly then See the Authority Truth and Certainty of the Holy Scriptures of the Old Testament which is the main thing I have been aiming at I had proved this before by several Arguments and those perhaps on some accounts more Forcing and Convictive than this but I thought good to add this to them as no contemptible way of proving the Antiquity and Authority of the Sacred Book The Truth of the Historical part of the Old Testament is evidenced from Heathen Writers not only Historians but Philosophers and Poets A Man may by comparing these with the Sacred Volume find out the Original of the Pagan Traditions and Fictions and observe the Lineaments of true and unquestionable History among them Hence we shall have no reason to doubt that there were such Persons and Things in being as are spoken of in the Old Testament and that the Passages and Transactions there mention'd were real and true This admirably serves to evince the Authority of those Writings this proves the Truth of the Records of Holy Writ and that they ought to be received as the Oracles of God i. e. as Infallible CHAP. X. The Authority of the Books of the New-Testament confirmed by Pagan and Iewish Writers who speak of a King or Lord that should come out of the East and particularly out of Judaea An Enumeration of the Opinions of the Learned concerning the Sibylls with the particular Sentiment of the Author viz. That the Contents of their Verses were horrow'd from the Old-Testament and that those Women were not Prophetesses but only related what they found in the Inspired Writings or heard of thence A full Answer to the Objections of those who hold the Sibylline Writings to be Spurious NExt I am to shew how the Scriptures of the New-Testament are vouched and confirmed by an External Testimony i. e. how professed Pagans â—nd Iews Enemies to Christianity have related â—nd asserted the very same things that are set down â—n those Evangelical Writings First I will begin with that which is of a middle nature between what I have been discoursing of before and what â— am now to ingage in which therefore may aptâ—y serve as a Transition from one to the other I â—ean the belief and report recorded in Pagan Writers that a King or Lord should come from the â—ast and do great and mighty things This was deâ—ived from the Scriptures of the Old Testament and 〈◊〉 belongs to the former Discourse but becaâ—se it is mentioned by Historians that were after Christ's time and the Application is with all reason to be made to Him I rightly bring it in here It was I say a constant Report that prevail'd about the time of our Saviour's Birth and afterwards that some eminent Person or Persons should rise out of those Eastern Nations and be Lords of the World We find Tacitus asserting this and that great Politician and Statesman would needs have it fulfilled in Vespasian and Titus because they were called out of Iudea unto the Empire of Rome Suetonius
If these had been Prophesies in a strict sense they would have been communicated by God to his peculiar People to whom were committed his Oracles rather than to common Pagans It is ceâ—tain that these were too Choice Secrets to be râ—â—eal'd to them Wherefore it is reasonable to conclude they were taken out of the Prophesies of the Old-Testament which were spread abroad among the Gentiles The Sibylls only recite those Prophesies but by no means are you to think that they were Prophesies of their own It is true the Pagans hearing of these Predictions and not knowing the rise of them attributed them to their Prophetesses the Sibylls and so they passed for the Sibylls Oracles as if those Women made and â—ndited them of their own Heads But they are the Oracles of the Holy Prophets and not of any Persons among the Pagans The Sibylls are not the original Authors of them but they were borrowed from the Sacred Volume of the Bible This is the true Account of the Sibylls Writings and by this we are rid of all the hard Consequences which may be drawn from the fore-going Assertions We need not trouble our selves to enquire whether they had these things by Divine Aâ—â—lation or by the help of some evil Daemon We need not dispute whether they could be endued with the Gift of Prophecy and yet be Pagans in their Persuasions and vitious in their Lives or whether if they were acted by a Diabolick Spirit they could foretel things of this sacred nature For there is no necessity of maintaining either of these because we can solve the matter before us without supposing any thing of this kind viz. by holding that these Sibylls as many others before them took these things from the ancient Prophets in Holy Scripture and dress'd them up after their own fashion All things agree very well with this Opinion and we are press'd with no Absurdities insomuch that I have wondred sometimes that this hath not been thought of by the Inquisitive This is yet a farther Evidence of what I so largely pursued before that the Gentiles insert into their Writings several particularâ— of the Old-Testament and at the same time it 's a Confirmation of the Truth and Certainty of the Evangelical Writings which is the next thing I offered Secondly then I will consider the Sibylls Oracles and Verses as they are a signal Attestation and Confirmation of the Authority of the New-Testament Behold here the main things relating to our Blessed Saviour plainly spoken of by these Pagans whose witness in this case is very considerable They declar'd in these Writings that there should be a great Change in the World and that a New Governor or King should arise and be very Eminent Cicâ—ro frequently takes notice of this passage of the Sibylls and the Roman Senate was mightily allarm'd with it and was affraid their Common-wealth would be turned into a Monarchy Yea Lentulus began to take heart from this Prophecy if you will believe Tully and Salust and fancied he was the King the Sibylls spoke of And others afterwards imagin'd that Iulius Caesar or Augustus or as some thought Vespasian or Titus were intended whereas the plain truth is that the Sibylls had only divulged in their Verses the ancient Prophesies concerning the Coming of the Messias which were found by them in the Holy Writings of the Iews and began to be known at that time to the World If we had no more to alledge but this this were sufficient to prove the Authority of the Sibylls Writings They tell us in their Mystick Verses that a Little Child should throw down Idolatry with his hand and stop the Mouths of the Delphick Daemons this was no other than the Bleâ—sed Babe Iesus It were endless to transcribe particular passages in these Writings as concerning Christ's Miracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is only a Paraphrase on that Prophesie concerning our Blessed Lord in Isai. 35. 5 6. and many other Texts in the same Prophet which speak of the miraculous Acts which he was to exert here upon Earth So what is said of his Sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is borrowed from that Prediction in Isai. 5â— which is no other than a Description of the Messias's Sufferings And that passage reâ—â—ting to the Resurrection and his coming to Jugdment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is founded on some peculiar Texts in the Old Testament which speak of the Messias's last Advent and glorious Reign Certainly it is of great moment that these Persons attest these things the very same which were predicted in the Old-Testament and which are recorded in the Holy Writings of the Evangelists and Apostles This may be serviceable to refute the Objections and Cavils of the most professed Adversaries of Christianity Accordingly the ancient Christians especially the Fathers made use of these Heathen Writings against the Heathens themselves beating them with their own Weapon Peruse Athenagoras and Theophilus of Antioch and you will â—ind these Womens Verses highly commended by them Peruse Iustin and Clemens Alexandrinus and you will see that they frequently quote those Writings and rely on them in their disputes against the Pagans for Christianity So doth Tertullian so doth Origen arguing out of these Pagan Books for the Religion which they had espoused In Imitation of these Learned Fathers Constantine the Great in one of his Orations speaks very reverently of the Sibylls Predictions and vindicates them as no contemptible Proof of Christianity Lactantius and Arnobius alledge them to prove the same St. Augustin quotes the Acrosticks of Sibylla Erythraea and turns them into Latin Thus the Fathers used to convince the Gentiles out of the Sibylline Oracles and the Old Christians constantly read these Writings and appeal'd to them in their Discourses with the Heathens From which practise of theirs the Gentiles as Origen testifies stiled the Christians Sibyllists yea the ancient Christians were so addicted to the reading these Books of the Sibylls that they were strictly forbid by the Laws to do it for the future upon pain of Death And we are told what was the Reason why the Emperors prohibited the reading of these Books namely because they thence fetch'd many things that made for their Cause These Writings of Heathen Women were in those days reckoned to be a notable Testimony to the Truth of Christianity Whence it appears that they were no Forgeries for the Anciâ—ntest and Learnedest Fathers as well as other Christian Brethren would not have quoted them to confirm the Christian Religion if they had been such But we see they did frequently alledge them to that end and especially in their Disputes with the Gentiles As they made use of the Heathen Philosophers and Poets for attesting the Scâ—iptures of the Old-Testament as hath been shewed you so they cited these Gentile
by Emblems and Allâ—gories And Esop the famous moral Fabâ—list is the antientest Book in Prose that we have extant Hâ—raclitus gain'd the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becauâ—e of the Obscurity of his Writings by reason of his dark and enigmatical Representations of things Only Epicurus took the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his Motto and pretended to great Plainness and Perspicâ—ity But generally all the antientest Greek Sages were wont to â—et off their Opinions with a Mixture of Fable or Allegory This Symbolick Way of Learning was in use among the Gymnosophists and Druids as Laertius witnesses Phornutus faith the same of all the Antients Both Greeks and Barbarians used it saith Clemens of Alexandria This was partly the Fashion of the old Egyptians they used to wrap up the Mysteries of their Religion and of their Civil Affairs likewise in Hieroglyphick Figures as God who sees and sustains all things was represented by an Eye and a Staff the Periodical Revolution of the Year by a Serpent with his Tail in his Mouth a King by a Bee which is noted for its Honey and its Sting to tell us that Reward and Punishment are both necessary in Civil Government When they would represent Erudition or Learning they pictured the Heavens pouring down Dew which perhaps was borrowed from Moses Deut. 32. 2. My Doctrine shall drop as the Rain my Speech shall distil as the Dew For 't is not improbable that the Egyptians had many of their mystical Symbols and Expressions from the Jews as I have shew'd in another Place The Parabolical Way is not unlike to this it conveying the Notions of things to us by fit Representations by apt Symbols And our Saviour thought good to comport with this manner of Speech which he knew had been in use with the greatest Masters of Learning and he vouchsafed to imitate them because he could so innocently do it because as you shall hear by and by this was a very convenient and profitable way of imparting Truth to them 2. This Instructing by Parables and Allegories was used not only by the antient Philosophers and Sages among the Gentiles but as a learned Father hath amply shew'd by the holy Prophets and Men of God and other eminent Persons among the Jews of old There are interspersed in the Writings of the Old Testament several Parables and Speeches which are of a Parabolical Nature as Iotham's Parable of the Trees that went forth on a time to anoixt a King over them Judg. 9. 8. This indeed is properly an Apologue which in strictness of Speaking differs from a Parable in this that the Similitude is taken from a thing that is not only false but impossible for such is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this speaking of Trees which is here represented And such is that other Apologue viz. of the Thistle's sending to the Cedar 2 Chron. 25. 18. and an Overture of a Marriage between them which is mere Fiction and a bold attributing of humane Action to irrational and sensless things There is not a third in all the Bible of this sort But among the Parables used of old by God's People we may reckon that Aenigme or Parabolical Riddle of Sampson which he put forth at his Marriage-Feast Out of the Eater came forth Meat and out of the Strong came forth Sweetness Judg. 14. 14. Nathan's Parable of the Ewe-Lamb 2 Sam. 12. is a very notable one and is famous for the admirable Effect it had In Isaiah's Prophecy we read the Parable of a Vineyard ch 5. 1 c. and several Visions and Types in a Parabolical Manner In Ieremiah we have a great many Typical Representations and Parables as of the Linen Girdle and of the Bottles filled with Wine ch 13. of abstaining from Marriage ch 16. of a Potter ch 18. of a Potter's Vessel ch 19. of good and bad Figs ch 24. of a Cup of Wine ch 25. of Bonds and Yokes ch 27. In Ezekiel there is the like way of expressing great and important Truths viz. in a Symbolical way There you have the Types or Parables of a Siege ch 4. of a Barber's Razor ch 5. of a Chain ch 7. of Ezekiel's removing and of the Vine-tree ch 15. of two Eagles and a Vine ch 17. of Lions Whelps taken in a Pit ch 19. of a boiling Pot ch 24. Thus you see it was the antient Custom of the Prophets and holy Men to deliver their Instructions in way of Parables Yea this was the Guise and Genius of the Country the Eastern People used to wrap up their Observations on Nature and the Manners of Men in this mystical way Our Saviour vouchsafed to comply with the Practice of his Countrymen but especially he thought fit to conform himself to the manner of Speech and Delivery which the Prophets used and with which the Jews were acquainted Accordingly he delivered himself very often in a figurative and mystical Stile and uttered many excellent divine Truths in the dark way of Parables 3. He did this sometimes to hide his heavenly Matter from undeserving Persons that Pearls might not be cast before Swine nor Evangelical Truths be exposed to the wilful Despisers of the Gospel This Account our Saviour himself gives in Matth. 13. 10. When the Disciptes had said unto him Why speakesâ— thou unto them i. e. to the Multitude in Parables He answered and said Because it is given to you to know the Mysteries of the Kingdom of Heaven but unto them it is not given And v. 13. Therefore speak I to them in Parables because they seeing see not and bearing they hear not neither do they understand Some Parables which our Saviour propounded were so dark and obscure that none but the refined Minds of his Disciples could comprehend them Others who had wilfully blinded their Understandings were not able to see into the inward meaning of them Yea our blessed Lord designed to hide his Mysteries from those profane Persons and therefore disguised them in these dark Shadows 4. This artificial and allegorical Representation of things was to stir up our Diligence and to make the Truths when found out more acceptable If all Divine Veritles were propounded in an easy manner so that upon the first Proposal they were obvious to us this would nourish our Sloth and Idleness but when we see that our Blessed Instructor delivers some things which can't be understood without Difficulty and Pains this may invite us to be diligent in searching into the Mind of God and to use all our Indeavours to attain to a Knowledg of it 5. This may be assigned as another Reason why Christ was pleased to Discourse in Parables viz. that what he said might be the better fixed on their Memories for so it is that what comes in the way of Story or Narrative doth dwell longer with Men than another sort of Discourse As they listen to it with greater Attention â—o generally it makes a greater Impression upon them and consequently
are not Nice and Accurate in giving every Occurrence or Event its right Place whence it is that you meet with some things in these Writings that are transposed and out of Order and it is left to the Diligent and Inquisitive Reader to amend and reform thoâ—e Dislocations Those who would see farther Reasons of that frequent Metathesis and Misplacing which are in the Sacred Books may consult the Learned Dr. Lightfoot in his Chronicle of the Times of thâ— Old Testament CHAP. IV. There are not only Grammatical but Rhetorical Figures in the Sacred Volume The Psalmist's Words Psal. 120. 5. are Hyperbolical though not generally interpreted to be such So are our Saviour's Words Matth. 13. 32. though commonly expounded otherwise Luke 19. 44. rejected form being Hyperbolical John 21. 25. proved to be an Hyperbole This way of speaking in Scripture is no Lie Ironies are frequent in this Holy Book of which several Examples are produced Luke 22. 36 is shew'd to be of this sort And so is Acts 23. 5. I wist not that he was the High Priest This manner of speaking is not unworthy of the Sacred Penmen Synecdoches frequent in Scripture proved from several Instances Metaphors also common Solomon's Metaphorical Description of Old Age in Eccles. 12. expounded in all its Parts THere are not only Grammatical but Rhetorical Figures in this Sacred Volume the chief of which I will briefly speak of not to say that I have mentioned some of them already And though as I said of the former they have been observed by several Writers yet one Reason why I mention them here is because I shall have occasion to reduce some Texts to these Figures which have not been so interpreted by other Authors First Hyperboles are not unusual in these Holy Writings these are such Speeches as seem to surpass the bare Truth either by augmenting or diminishing it Thus a Great Caldron one of the Vessels of the Temple that held a vast Quantity of Water is call'd a Sea a molten Sea 1 Kings 7. 23. a brazen Sea 2 Kings 25. 13. It is said that the Cities were walled up to Heaven Deut. 1. 28. and that Solomon made Silver in Jerusalem as Stones 1 Kings 10. 27. and that at his being anointed King the People rejoiced with great Ioy so that the Earth rent with the Sound of them 1 Kings 1. 40. Upon which Places and some others the Jews found that Saying of theirs The Law sometimes speaks Hyperbolically The Description of Behemoth is full of this sort of Language He moveth his Tail like a Cedar his Bones are as strong pieces of Brass and Bars of Iron he drinketh up a River he trusteth that he can draw up Jordan into his Mouth Job 40. 17 c. Xerxes's Army was said to drink whole Rivers dry in that Hyperbolical Sense in which this is spoken of Behemoth which proves what I have asserted that the Scripture symbolizeth with other Writers or rather they with it The like Hyperbolical Description you have of the Leviathan Job 41. 18 to the end And such is that of the Locusts Joel 2. 2 12. all which is indeed one Continued Hyperbole wherein he elegantly and pathetically describes them as a well-formed Army as Virgil in his Georgicks loftily doth the Ants It nigrum campis agmen So all is Poetical and Hyperbolical in Psal. 18. 7 16. As for Psal. 120. 5. Wo is me that I sojourn in Mesech and dwell in the Tents of Kedar few Expositors take it to be of this kind Becausâ— Mesech signifies protracting or prolonging some interpret the first Clause thus I have a LONG time dwelt and because Kedar signifies Blackness they understand it of the Sadness of his Condition Others would translate the pious King to those Places and Countries which bear the Name of Mesech and Kedar thinking that he was for some time confined to those Places And there are other Conjectures about the Words but the true Import of them in my Apprehension is this David being banished from home expresseth it as if he were among the barbâ—rous Scythians as if he were in the wild Desarts of Arabia Or if you take Mesech and Kedar to be both of them in Arabia as some do then still the Sense is the same I sojourn I dwell I inhabit among the inhospitable People of Arabia call'd Scenitae because they lived in Tents or in that part of the Wilderness where the Israelites pitchâ—d in Tents when they travell'd to the Land of Canaan There is my Abode at present I am no longer one of Iudea This is an Hyperbolical Speech to set forth the Nature of those Inhumanâ— and Malicious People into whose Hands he was fallen and with whom he was forced to converse at that time To this sort of Speech we may refer Psal. 97. 5. The Hills melted like Wax Isa. 34. 3. The Mountains shall be melted with their Blood Ezek. 32. 6. I will water with thy Blood c. I will makâ— the Blood of the slain so abundant that it shall reach upto the very Mountains and all the Rivers shall be â—ill'd with Blood which is to be look'd upon as an Hyperbolical Description of Egypt's Destruction So Ezek. 39. 9 10. They shall burn the Weapons with â—ire seven Years so that they shall take no Wood out of the Field nor cut down any out of the Forests is an elevated Strain of speaking to express the Multitude of the Weapons and Spoils taken from the Enemy and the vast Slaughter of them At the first View those Words in Obadiaâ— ver 4. Though thou set thy Nest among the Stars must be acknowledged to be highly Hyperbolical Neither is the New Testament without this kind of speaking as to instance in Matth. 13. 32. which I grant is not reckoned by Writers among the Hyperboles of Scripture but I appeal to the Learned whether it ought not Of the Mustard-seed there in the Parable Christ saith It is indeed the least of all Seeds for though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the Greek Word yet as hath been noted before it is here put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is plain from its being joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so it is rightly rendred the least of all Seeds but this is not exactly true for the Seeds of Sweet-marjoram and Wild Poppy are far less and the Seeds of Tobacco are so small that a thousand of them make not above one single Grain in Weight but all must give place to the Seed of Moon-wort which câ—rtainly is a Seed of the least size that is And another reckons among the smallest Seeds of Plants those of Reed-mace and of Harts-tongue and of some sorts of Mosses and Ferns And of these latter I have read that some of them are so small that they cannot be seen without the Help of a Microscope But our Saviour to set forth and magnify the wonderful Power of the Word of God and the Increasing and Spreading of his
Place speaks of some Greek Coin of a lower Value as the Drachma before mentioned But as for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 17. 27. which we translate a piece of Money the same which was found in the Fish's Mouth it was of the same Value with the Hebrew Great Shekel and contained four Drachms i. e. two Shillings six Pence in our Money Wherefore you may observe that the Stater in the forenamed Place serv'd to pay the Double Tax for our Saviour and St. Peter Take it saith Christ and give it to them i. e. the Collectors for me and thee fifteen Pence for me and fifteen Pence for thee But then it must be remembred that there was not only a Silver Stater but a Golden one the Value of which was thirteen some say fifteen others sixteen Shillings others eighteen for of this as well as of other Coins there were different sorts Or if we could tell which of these kinds is here meant yet it will be a hard Task to adjust it to the Value of our English Money The same may be said of Other Coins and also of Weights and Measures in use heretofore among the Hebrews Greeks and Romans some whereof are mention'd in the Holy Writings There is no little Difference among the Learned Authors who have purposely treated of them especially when they indeavour to reduce them to the Modern Coins Weights and Measures in use among us In expressing things of this Nature not in the Great and Weighty Matters of Religion the very Words which are used in Scripture are uncertain and doubtful which is one reason why some Places are not interpreted with the same Facility that others are CHAP. IX Two or three Different Names are given to the same Person in different places of Scripture which may occasion Difficulty sometimes Exempliâ—ied in several Texts but more especially in Mat. 23. 35. Zacharias Son of Barachias The Old Testament sometimes gives one Name to a Person and Profane Writers another Sometimes there is not properly Another Name attributed to the same Person in the Old Testament but only a Name a little changed In the New Testament also the same Persons have Different Names or somewhat Altered Again both in the Old and New Testament different Persons have sometimes the same Name Further sometimes the same Name is given to Persons of both Sexes Moreover one Name served for all the successive Kings of a Country or at least for several of them Lastly the same Places which we read of in Scripture have different Appellations which sometimes causes Obscurity Or some Names of the same Place differ but a little i. e. as to a Letter or two IN the Prosecution of the foregoing Head viz. the Different acception of words used in Scripture I might here take notice that two or three Different Names are given to the same Person in different places of Scripture which hath occasion'd no little difficulty in understanding some Texts But yet when we consider that this is a very usual thing in the Sacred Writings the Difficulty must needs vanish By comparing 2 Sam. 14. 27. with 1 Kings 15. 2. we find that the same Daughter of Absalom was named Tamar and Maacha The Person who is call'd Iozachar in 2 Kings 12. 21. is named Zabad in 2 Chron. 24. 26. Azariah and Vzziah are the Names of the same King of Iudah 2 Kings 15. 1. Isa. 1. 1. 2 Kings 14. 21. compared with 2 Chron. 26. 1. The same King was called Zedekiah and Mattaniah 2 Kings 24. 17. 1 Chron. 3. 15. Thus Iehoiakim and Iechoniah are the Names of the same King which occasions that difficulty in Mat. 1. 11. Iosias begat Iechonias it appearing from 1 Chron. 3. 16. that Iosias begat Iehoiakim But if it were usual for the Kings and others among the Jews to have a double Name then it is likely that Iehoiakim had so too and thus the Difficulty is salved Iehoiakim was called Iechoniah It is true there is another way to reconcile this by observing that in Christ's Genealogy Of which we shall speak afterwards sometimes a Person is said to beget another who is not properly his Son but one at a distance from him his Grand-child or some of his Lineage farther off and so the words in St. Matthew may refer to a Iechonias that was afterwards 1 Chron. 3. 16. But from the places before mention'd and several others which I shall produce afterwards it is evident that some of the Jewish Kings and Other Persons besides them had two Names Which may give a Solution of that controverted place Mat. 23. 35. That upon you may come all the righteous Blood shed upon the Earth from the Blood of righteous Abel unto the Blood of Zacharias Son of Barachias whom ye slew between the Temple and the Altar Our Saviour without doubt here refers to the Old Testament but we find no express mention there of Zacharias the Son of Barachias 's being slain between the Temple and the Altar Therefore some are of the opinion that the word Zacharias is crept into the Text but should not be there But this is an ill way of solving the Difficulty because after this rate we may expunge what word we please out of the Bible to make good our own Interpretation of the Place Others think this Zacharias was the last but one of the Twelve Prophets who is expresly said to be the Son of Barachias Zech. 1. 1. But 1. We read not in Scripture or any other History that this Prophet was slain by the Jews and therefore there is no ground to believe that it was He who is spoken of here 2. He could not be slain between the Temple and the Altar for at that time viz. the Return of the Jews from Babylon neither the Temple nor Altar were erected Or 3. Suppose they were yet the Jews so soon after their Captivity were not arrived to that height of Wickedness to put their Prophets to Death Again Baronius endeavours to prove out of some of the Antients that this was Iohn the Baptist's Father whose Name we know was Zacharias Luke 1. 59. and that he was slain by Herod because he refused to deliver up his Son the Baptist into his hands to be put to Death by him But first though this be mention'd by some Writers of old yet we find them not forward in attesting and confirming this Narrative because without doubt there was no Evidence of it Besides as I suggested before our Saviour seems to refer to something recorded in the Old Testament Moreover if Zacharias had been put to Death by Herod it is highly probable that the Evangelical History would have taken particular notice of it and have related the Death of the Father as well as of the Son Lastly There is not the least hint that this Zacharias was the Son of Barachias Next It is said by Dr. Hammond and others that Christ speaks here of Zacharias the Son of Baruch mention'd by
an end for neither the Derivation of the word nor the Termination of it are to be insisted upon Nay some think Agur is a fourth Name given him Prov. 30. 1. from the Participle agur collectus receptus because he recover'd himself after his Follies and was receiv'd into God's Favour And some have thought he is call'd in the same place the Son of Jakeh i. e. of the Obedient to express further his Repentance and Reformation Here it might be observ'd that the Old Testament gives one Name to Persons and Profane Writers another He that is call'd Nimrod in the former is named Belus in the latter it is likely He that is Assur in Scripture is Ninus in Gentile History for he built Nineve which bears his Name This was the Chief Seat of the Assyrian Empire call'd so from this Assur Son of Shem. That Assyrian King that is call'd Belochus in Profane Story is Pul in the Sacred one 2 Kings 15. 19. And in other Instances it might be shew'd that 't is common to have two Names one in the Bible the other in Heathen Writers Artaxerxes is the same with Ahasuerus Esth. 1. 1. according to the LXX's Version and Iosephus but whether this be true or no 't is certain that other Kings had different Names among Jews and Pagans In Pagan Authors there is no mention of Salmanassar Tiglath-Pileser Sennacherib Nebuchadnezzar The Greek and Latin Historians have not the Names of these Assyrian Kings who are celebrated in Scripture but it may be they are represented under other Names in those Writers for the Names of Kings vary according to the Language of different Countries which occasions some disagreement between Profane and Sacred History Further I add that sometimes in the Old Testament there is not properly another Name given to the same Person but only a Name a little Changed by the Alteration or Addition of some one Letter or more as that Great Captain who conducted the Israelites into Canaan is call'd Iosua Iehosua Numb 13. 16. Oshea or Hoshea Deut. 32. 44. besides that in the New Testament he is called Iesus Acts 7. 45. Heb. 4. 9. Ahimelech 2 Sam. 8. 17. who is the same as I said with Abiathar is called Abimelech 1 Chron. 18. 10. Iehosaphat 1 Kings 15. 24. is Iosaphat Matth. 1. 8. Iehoram 1 Kings 22. 50. is Ioram Matth. 1. 8. Rehoboam 1 Chron. 3. 10. is Roboam Matth. 1. 7. So we read of Achar and Achan Josh. 7. 18. 1 Chron. 2. 7. Ram and Aram 1 Chron. 2. 10. Matth. 1. 3. Hamor and Emmor Gen. 33. 19. Acts 7. 16. Caleb and Chelubai 1 Chron. 2. 9 18. Absalom 2 Sam. 14. is Abishalom 1 Kings 15. 1. Vzziah who as you have heard was the same with Azariah is call'd Vzzah 2 Kings 21. 26. and Ozias Matth. 1. 8. Iehoiachim 2 Kings 23. 24. is with the altering of one Letter only Iehoiachin 2 Kings 24. 8. Iechoniah in contempt is named Coniah Jer. 22. 24. He that is call'd Berodach in 2 Kings 20. 12. is the same with Merodach in Isa. 39. 1. So Nebuchadrezzar with the like literal Alteration is written Nebuchadnezzar If you look into the New Testament also you 'l see that the same Persons have Different Names as he who was nominated for the Apostleship is called Ioseph Barsabas and Iustus Acts 1. 23. And Ioses and Barnabas are Names of the same Apostle Acts 4. 36. Yea all the rest of the Apostles except Iohn had more Names than one But sometimes the Name is only somewhat altered but can't be said to be another Name as Simon and Simeon 2 Pet. 1. 1. Acts 15. 14. Annas the High Priest is call'd Ananias Acts 23. 5. and is called so by Iosephus the Jewish Historian Silvanus and Silas are the same Name 1 Thess. 1. 1. Acts 15. 22. ch 16. 19. ch 17. 4 15. So are Prisca and Priscilla Acts 18. 2. Tib. 4. 19. and Epaphras is the same with Epaphroditus Col. 1. 7. ch 4. 12. Phil. 2. 25. ch 4. 18. Shall I take notice likewise that sometimes the Names of the same Persons mentioned in the Old Testament and the New differ only as to the Greek or some other Termination which is given them in the latter As Hannah Elkanaâ—'s Wife and Anna a Prophetess Luke 2. 36. Miriam Aaron's Sister and Marie or Mariam a frequent Name in the New Testament Elisheba Aaron's Wife Exod. 6. 23. and Elizabeth the Wife of Zacharias and St. Iohn the Baptist's Mother Iohanan 1 Chron. 3. 15. and Iohn These four are New-Testament as well as Old-Testament-Names but with a small Alteration And to these may be added Iacob and Iames which are the same in the Greek A varying as to some Letter in the beginning or ending of Names is observable also in Kish 1 Sam. 9. 1. and Cis Acts 13. 21. Immanuel Isa. 7. 14. and Emanuel Matth. 1. 23. Hosea and Osee Rom. 9. 25. Noah and Noe Luke 17. 26. Korah and Core Jude 11. Elijah and Elias Matth. 16. 14. Elisha and Elizéus Luke 4. 27. Ionah and Ionas Matth. 1â— 39. But as we have before observ'd that the same Men have different Names so it is not altogether unworthy the remarking that different Persons have the same Name in Scripture for by taking notice of this we shall be invited to attend to their Particular Characters and the Different Relations which they have to the Texts where they are mentioned whereby we shall avoid confounding one with the other when we peruse the Holy Writings Iehoram was the Name of two Kings of Israel and Iudah that reign'd at the same time 2 Kings 1. 17. Iehu was a noted King and Iehu is a Prophet 2 Chron. 20. 34. There were two Nehemiahs he that was Chief of the Jews after the Captivity Neh. 1. 1. and another Neh. 3. 16. ch 7. 5 7. Mephibosheth is the Name not only of Ionathan's but Saul's Son 2 Sam. 4. 4. 2 Sam. 21. 8. There is not only Daniel the Prophet but David's Son by Abigail 1 Chron. 3. 1. There is Abimelech King of Gerar Gen. 20. 2. and one of the Israelites Judges Iudg. 8. 31. and also a High Priest 1 Chron. 18. 6. There is in the New Testament mention of three Herods 1. He that was surnamed the Great and was the Son of Antipater the Idumaean he was call'd the Ascalonite from the particular Country where he was born He was made King of the Jews in the tenth Year of Augustus's Empire and reign'd thirty seven Years In his time our Blessed Saviour was born Matth. 2. 1. and this was he that barbarously massacred the Infants of Bethlehem Matth. 2. 16. 2. Herod surnamed Antipas and call'd the Tetrarch Matth. 4. 3. he murdered Iohn Baptist Matth. 14. 10. he set at nought and mocked our Saviour when he was brought before him to be judged Luke 23. 11. and he scornfully sent him back to Pilate 3. Herod Agrippa the Son of Aristobulus and the Nephew of Herod the
the time of the Judges Acts 13. 20. After that he gave them Iudges about the space of four hundred and fifty Years until Samuel the Prophet yet according to the usual Computation it is generally said that there were but three hundred and thirty nine Years from Othniel the first Judg till the beginning of Samuel's Government who was the last So that hence it appears there are above a hundred Years too much in that Account Beza and some others lay the Fault on the Amanuensis telling us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 four hundred for three hundred But this Expedient for taking away the Difficulty is not to be approved of and I have given the Reason of it before Some think to help it by insisting on the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Words which signifies about or as it were and so implies a Latitude in the Chronology It is true this shews that the time is not punctually determined here but then any Man may see that the vast Difference between four hundred and fifty and three hundred thirty nine Years is not decided by this Grotius on this Place tells us that the four hundred and fifty Years began from the going out of Egypt and ended at the time when David expell'd the Jebusites out of Sion for so long it was before the Jews were settled in that Seat which God designed for them But this doth not in the least clear the Doubt for St. Stephen's Words are After that i. e. after the seven Nations were destroyed and the Land was divided by Lot to the Israelites as you read in the foregoing Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after these things he gave them Iudges about the space of c. Therefore the Calculation cannot commence from the going out of Egypt Others though of very great Learning are yet more extravagant for they refer these Words to those in ver 17. of this Chapter The God of this People of Israel chose our Fathers which was about the Birth of Isaac in whose Family the Covenant was to rest And they proceed to compute thus from Isaac's Birth to that of Iacob sixty Years from thence to their going into Egypt one hundred and thirty Years from thence to their coming out two hundred and ten from thence to their Entrance into the Land of Canaan forty and from thence to the Division of the Land and settling the Government by Judges seven Years in all four hundred and forty seven But besides that this falls short three Years of the intended Number viz. four hundred and fifty this also is to be said that it is nothing to the purpose for the Text we are treating of speaks of the Time of the Iudges but these Interpreters run back as far as Isaac's Birth which was above four hundred Years before there were any Judges In the next Place therefore This and only this can reconcile the Difference viz. that the Apostle follows the Ordinary and Vulgar Accompt in use among the Jewish People who made the Number of Years from the coming out of Egypt till the building of the Temple to be about an hundred and twelve more than is express'd in 1 Kings 6. 1. as appears from Iosephus who makes the Distance between the one and the other to be five hundred and ninety two Years the which Enlarging of the Accompt arose from their computing the Years of the Oppressions of Israel between the times of the Judges as distinct from the Years which are allowed to each particular Judg. The Apostle who intended not Accuracy in Chronology but spoke as the Vulgar follows this Computation and by putting the Sum of both these together viz. the Years under the Iudges and under the Oppressors he makes up the just Number of four hundred and fifty Years particularly thus he joins with the three hundred and thirty nine Years of the thirteen Judges one hundred and eleven Years in which the Israelites were in Trouble and Servitude under several Enemies which Years are numbred in the History by themselves Iudg. 3. 8. 3. 14. 4. 3. 6. 1. 10. 8. 13. 1. Now these being added to or included in three hundred and thirty nine Years of the Judges make up exactly four hundred and fifty Years As to the forty Years Reign of Saul which is mentioned by the Apostle in the next Verse Acts 13. 21. God gave unto them Saul by the space of forty years it may seem very hard to reconcile it with 1 Sam. 13. 1. where Saul's Reign seems to be terminated within three Years some think within two Years I answer that Place is misunderstood Saul reigned one Year and when he had reigned two Years over Israel he chose him three thousand Men c. Here is not assigned the full Term of Years in which Saul reigned but all that is meant is this that at that time when the Thunder in Harvest happened of which you read in the preceding Chapter v. 18. and to which the beginning of this Chapter refers Saul had been King one Year namely since his first anointing by Samuel to his second anointing and that when he had reign'd another Year or two Years more he chose him those three thousand Men to be his Guard This is all that can be gather'd from those Words and therefore none can infer thence that Saul reigned but three Years in all But still the greatest part of the Difficulty remains for though Saul reigned more than three Years yet it is impossible he should have reigned forty which is the Space of time that the Apostle here assigneth him for if he was King so long it would certainly follow that there were almost five hundred Years from the Departure out of Egypt to the building of Solomon's Temple neither could Saul be a young Man when he was elected King as we read he was nay it would follow that David was not born at that time when he is said to have vanquish'd Goliah and other such Consequences might be drawn thence How then did Saul reign forty Years I answer this may truly be said because with Saul's Government Samuel's also is computed in this Place of the Apostle How this forty Years is to be divided betwixt them is not agreed Iosephus comes pretty near to the space of Time mentioned here asserting that Saul reigned eighteen Years with Samuel and twenry Years afterwards An Ingenious Man of late hath so adjusted the time that he concludes Saul to have reigned ten Years of this forty and he allows the remaining thirty for the Government of Samuel Others make up the forty Years between them in another manner But all is Conjecture and we know nothing certainly here This only we may rest in as a very great Probability that the times both of Samuel and Saul's Government are joined together in these forty years Samuel was Judg of Israel and being set over them by God
founded on these Antient Records because no other Writings give an Account of the Government which was first of all settled among the Sons of Men. Here and only here we are told that Adam and the other first Partriarchs were Supreme Governours in their respective Tribes and Houses that the Father of every Family was at the first the King of it and reigned over his Children and Houshold as Soveraign and that upon the Decease of the Father the Eldest Son by a natural Right and Title was Successor and inherited the Paternal Power and Dominion Thus with the Paternal Rule went Primogeniture i. e. the First-born Sons of Fathers of Families were Rulers and there were many of these every where And thus the Authority quietly and peaceably ran in this Channel and 't is not likely was interrupted till some years before the Flood when there was a general Corruption of Mankind and some affected extraordinary Dominion and Sway and perverted the Primitive way of Government After the Flood we find that the Authority was continued in the Heads and First-born of Families and now by a more especial Commission the Magistrate's Authority is confirm'd Gen. 9. 5. whoso sheddeth Man's Blood by Man shall his Blood be shed The Ruler is authorized to punish Murder with Death to require Blood for Blood This is the first Formal Appointment of the Power of the Sword that we read of this is the first Erection of a Tribunal of Life and Death From some Instances in the Records of this Time we may gather that the Sacerdotal Dignity was joined to the Secular Power they that were Magistrates were Priests And so far as we are able to discover these Offices were exerted by those who had the Paternal Right or that of Priority of Birth Thus it was in the first Patriarchal Oeconomy this was the Government which lasted till after the Deluge in the Race of Shem. For as yet there was no one Person who usurped Authority over all the rest though those of Cham's Offspring had a Monarchy in the mean time Nimrod being their King of whom I shall speak afterwards but the Patriarchs kept up the first and original Laws of Paternity and Primogeniture all the time they lived at Liberty there was no failure of this Government till they were brought under the Egyptian Yoke And then afterwards when the Jewish People were in the Desarts of Arabia the Primogeniture more signally ceas'd in Moses who was appointed by God himself to be Ruler over them And so we are come to give an Account of the Civil Government of the Iews which we can learn from no other Writings under Heaven but These Moses I say was their Ruler and was the First of that kind that they had He was not only their Captain and Leader but their Civil Magistrate yea he may be said to be their King for even that Title is given to him Deut. 33. 5. Moses was King in Jeshurun i. e. in Israel He was an Absolute King say Philo and the Jewish Doctors and Mr. Selden and some others Ioshua was their next Ruler Captain and King who was succeeded by the Iudges who were like the Roman Dictators set up upon emergent Occasions to desend protect and deliver the People But all this time the Jews were under a Theocracy i. e. they were governed in a more signal manner by God They received their Laws from Him and he appointed the Punishments for the Breach of those Laws They went to War by His Advice and Direction and they did nothing in Civil or Ecclesiastical Affairs without consulting him Thus God was their King it was a Divine Government and the Iudges were but God's Vicegerents and held a Power under Him That God himself exercised this Regal Power over the Jews was expresly acknowledged by Gideon Judg. 8. 23. I will not rule over you saith he to that People neither shall my Son rule over you the Lord shall rule over you So Samuel told the People that the Lord their God was their King 1 Sam. 12. 12. And this is implied in what God said to Samuel They have not rejected thee but they have rejected me that I should not Reign over them 1 Sam. 8. 7. This Kingdom of God among the Iews began when he renewed the Covenant with them Exod. 19. 5 6. Then they took God for their King and Governour and accordingly the Jewish Government is stiled a Theocracy not only by Iosephus but many of the Christian Writers But this wanton People desired another King besides God they would by no means be Singular they would be Ruled as other Nations were a King they must have as Egypt Babylon Syria Persia and the rest of the Pagan World had And a King they had according to their earnest Desire for they chose Saul to be their King in desiance of God's Soveraignty over them and now the Theocratical Dispensation ceased Their Kingly Government lasted till the Captivity when Zedekiah was their last King After their Return from Assyria they were governed by the Chief Heads of their Tribes Thus the Sacred Writings acquaint us that Zerobabel a Prince of the Tribe of Iudah was their Supreme Ruler But the Canonical Scripture goes not on to tell us the great Variety of Governours over the Jews after the Captivity Only in the New Testament we read of Herod who was the first Stranger that was King of the Jews but the last of all their Kings for their that famous Prophecy of the Scepter departing from Iudah was accomplished and Shiloh the Blessed Saviour the Prince of Peace came into the World Having given you a short Survey of the Government among the Iews I will in the next Place speak of the Particular Exertments of it in their Courts of Iudicature There was the Iudicatory of three Men two of which were chosen by the Parties that were at Controversy and those two chose a third This sort of Courts was call'd the Iudicature of Moneys because it was conversant about Pecuniary Causes i. e. wherein Life was not concerned but only a Sum of Money to be paid for the Fault viz. Thest Trespasses Defamation Hurt and Damage and all Private Injuries In short all Lesser Causes and Petty Actions were tried by these Triumviri I must add that though this was usually call'd the Iudicature of Three yet this Number was sometimes increased to five or seven And this must be noted that these three five or seven Iudges or rather Iustices of the Peace were settled in every City and considerable Town and they tried the Causes and decided the Controversies of the Inhabitants of their proper City and Town Again there was the Iudicatory of Three and Twenty Men and sometimes it consisted of Four and twenty This Court was stiled the Iudicatory of Souls because Great and Capital Causes such as concern'd the Life of Men were brought and tried here This Court was also called the Little Sanedrim
Head and Ringleader of those Miscreants that built Babel or Babylon which baffles the common Account of Pagan Historians who tell us that Semiramis Ninus's Queen was the first Founder of that City unless we understand by it that she finish'd the Work He it was that with the Remains of the Babylonian Crew set up here the First Empire which began soon after the Flood viz. about 130 Years This is the Date of the First Monarchy in the World and Babel was the Place where it commenced It is expresly said The beginning of his Kingdom was Babel Gen. 10. 10. This was the first Step to the Universal Empire of the Chaldeans or Assyrians which afterwards spread it self to vast and almost unlimited Dimensions This is he that by the Pagan Writers is call'd Belus and said to be the Father of Ninus as Eusebius Ierom and other of the Learnedest among the Antients agree for this is observable and I have proved from several Instances in another Place that oftentimes the same Persons have not the same Names in Prophane History that are given them in the Sacred one Some read Gen. 10. 11. thus He went out of the Land into Assyria and thence gather that though Nimrod was first seated at Babylon and reign'd in Chaldea yet from thence he pierced into Assyria where he built Nineveh the Head City of the Assyrian Monarchy But this is unquestionable that the Empire was translated into Assyria and thence there is a Distinction between the Land of Assyria and the Land of Nimrod Mic. 5. 6. The Sacred Writings also acquaint us that as this Monarchy began at Babylon and Chaldea and was translated into Assyria so at last it returned to Babylon again the Assyrian Dynasties being swallow'd up of those of Chaldea So the Assyrians laid the Foundation for the Chaldeans they set up the Towers thereof they raised up the Palaces thereof Isa. 23. 13. And this Relapse or Reduction of the Assyrian Government to the Babylonians is again foretold in Ezek. 31. 11 12 c. I have deliver'd him into the Hand of the mighty One of the Heathens he shall surely deal with him King Nebuchadnezzar is that El gojim that God of the Nations for so 't is in the Hebrew who made them all bow down to him and worshi him and he more especially made the Assyrians truckle to his Greatness and Soveraignty This is very carefully to be heeded because it gives Light to the whole History both Sacred and Prophane which relates the Affairs of those Kingdoms The want of attending to this is the reason why several that have writ of these things have egregiously blundred confounding one part of the Empire with another making no difference between Babylonians and Assyrians and thereby rendring all a mere Babel a Confusion But we are directed by what the Sacred History suggests to distinguish between the two neighbouring Dynasties of Assyria and Chaldea which alternately made up the First Monarchy Sometimes the Babylonian Princes bore sway and were Heads of the Empire at other times those of the Assyrian Race climb'd to this Honour Babylon and Nineveh were the two Royal Seats belonging to each when the Chaldean Kings prevail'd then the former was their Place of residence when the Assyrian Monarchs bare Rule the latter was the Place where they kept their Court. The brief Scheme of the Successions is this At first all Assyria was subject to Babylon or Chaldea next the Babylonian Power gave way to the Assyrian after this the Assyrians lost the Monarchy it coming again to the Chaldeans yet so that the Empire was then divided for the Medes had a Part though the greatest Share went to the Babylonians Where by the way we may observe that that which is call'd and reputed the First Monarchy may as well be said to be the Third it may be counted Two at least And thence it will follow that that which is vulgarly call'd the 2d Monarchy was the 3d or 4th for before the Persian Monarchy there was the Babylonian Assyrian and Median Here if the Reader would pardon the Digression it might be further prov'd that the common Division of the Monarchies into four and no more is imperfect and groundless for there were several other Entire Dynasties or Kingdoms in the time of the Assyrian Monarchs there were the Kingdoms of the Old Germans Egyptians Argives Athenians Lacedemonians Tyrians Romans Jews So the Greek Monarchy which is reckon'd the Third was divided into four Kingdoms Likewise with the Roman Emperours were contemporary the Greek Emperours in the East Besides if we should come down lower it would appear that Mabomet's Dove hath been as wonderful in the World as the Roman Eagle the Turkish Monarchy hath grasped more than the Roman and might challenge to be numbred among the most Celebrated Monarchies For these reasons I am apt to be of Bodinus's Mind that we ought to reckon more Monarchies than Four But I will not now contend especially because it is likely the Interpretation of those Dreams and Visions in Daniel concerning the Four Beasts and the Four Metals gave the first Occasion to this number of Four Monarchies and no more To return then to our former Matter viz. The Difference which the Old Testament directs us to take notice of between the Assyrian and Chaldean Empires which some have so shuffled together that they cannot distinctly be discern'd These Inspired Writings let us know that the First Captivity of the Jews was under the former the Second under the latter that the Kings of Assyria were those properly who reign'd in Nineve and that strictly speaking the Kings of Babylon were those that resided at Babylon though 't is true by reason of the Vicissitude of the Government of the Assyrians and Chaldeans these are sometimes call'd the Kings of Assyria and the King of Babylon and of Assyria is the same It is from the Scripture-Records that we are informed that Nebuchadnezzar in the eighth Year of his Reign transported Iehoiakin the King and other of the Jews to Babylon and that in his eighteenth Year he utterly destroyed Ierusalem and carried away Captive Zedekiah and the greatest Part of the Jews from which time are to be numbred the Seventy Years of the Babylonian Captivity This was Nebuchadnezzar the Great he who brought that Monarchy to its highest Pitch insomuch that some have reckon'd him the First Absolute Monarch Many other remarkable Passages relating to the whole Series of this Government and those that presided in it from first to last are set down in the Holy Writ Several of the very individual Persons who were the Chief Monarchs of this first and antientest Empire are here particularly mention'd with the considerable Actions and Events appertaining to them as Pul 2 Kings 15. 19. Tiglath-Pileser 1 Chron. 5. 26. Salmanassar 2 Kings 17. 3. Hos. 10. 14. Senacherib 2 Kings 18. 3. Esarhaddon 2 Kings 19. 37. Merodach-Baladan 2 Kings 20. 20. Isa. 39. 1. Nebuchadnezzar
Field to decide the Quarrel in Battel But I grant there is no certainty of this there is nothing expresly deliver'd concerning any Warlike Enterprizes before the Deluge The first that we read of after it is the Battel of four Kings against five four of Assyria and the adjoining Parts against five of Sodom and the neighbouring Parts of Palestine Gen. 14. 1 2. c. And presently after this was the Military Expedition of Abraham and his armed trained Servants v. 14. whom he had instructed in Martial Affairs This is the first War or Battel that we read of in the Sacred History and is thought to have been about A. M. 2030. It is certainly the first that is to be read of in the World for the Theban War the most antient that either Historians or Poets among the Gentiles write of was about six hundred Years after this and the Trojan War that famous Expedition which Prophane Writers talk so much of and is one of the antientest Subjects of Humane History was not till A. M. 2760. or thereabouts Afterwards we read in the Sacred Writings of the Wars of the Iews before and after their coming into Canaan which were as remarkable as those of the Old Romans and much more just and lawful they were indeed generally Holy Wars and Battels of the Lord of Hosts In Leviticus and Numbers we read of their Laws of Arms and Councils of War and in other places of their Military Stratagems and all along we are told what were the Martial Preparations not only of that Nation but those they fought with From this Antient Register we are particularly inform'd what were the Warlike Weapons of old both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greeks distinguish'd them those that were to defend the Persons that wore them and those that were to incommode and hurt the Enemy Of the former sort were first a Helmet Cobang to cover and defend the Head This was part of the Military Provision which that warlike King Vâ—ziah prepar'd for his vast Army 2 Chron. 26. 14. And we read before this that part of Saul's Armour was an Helmet of Brass 1 Sam. 17. 38. It was used by the Philistines as appears from 1 Sam. 17. 5. Goliah had a Helmet of Brass upon his Heaâ— And this Martial Cap for the Head was worn by the Persians and Ethiopians when they fought Ezek. 38. 5. Another Defensive Piece of Armour used in those early times was a Breast-plate or Corslet Heb. Shirjon by the LXX rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Vulgar Latin Lorica Goliah was accoutred with this warlike Defence 1 Sam. 17. â— which we translate here a Coat of Mail. This is mention'd among the Iewish Armoury 2 Chron. 26. 14. and is english'd an Habergeon This was part of King Saul's warlike Furniture 1 Sam. 17. 38. and is translated as before in that Chapter a Coat of Mail. Between the Joints of this Harness for so we english it 1 Kings 22. 34. King Aâ—ab was casually struck with a Dart. To this Species of Armour the Prophet alludes Isa. 59. 17. where the same Hebrew Word is used that is in the foremention'd Texts but is here rendered a Breast-Plate And in Ier. 46. 4. a Brigandine is our English Word for it So that according to what may be gather'd from this various rendring of it it seems to me to answer to the Cuirasse or Corslet-Armour both for Back and Breast It is likely that it was chiefly designed to defend this Latter and thence had its Denomination But some had it made so long as to come over all their other Clothes which is the reason why in some Places as you see it is otherwise translated Again a Shield to defend the whole Body in time of Battel and to keep off the Enemies Insults which was either Tsinnaâ— the great Shield or Buckler or Magen the lesser kind of this Weapon was of great Service of Old It was used by the Babylonians Chaldeans and Assyrians Ezek. 23. 24. and by the Egyptians Jer. 46. 3. in both which Places the two Hebrew Words aforesaid are made use of It was frequent among the Iews in their Wars as is manifest from 2 Sam. 1. 21. and many other Places which are well known Hence David a Great Warriour so often mentions Shield and Buckler in his Divine Poems to set forth that Defence and Protection of Heaven which he expected which he experienced and which he wholly trusted in And when he saith God will with Favour compass the Righteous as with a Shield Psal. 5. 12. he seems to allude to the Use of the Great Shield Tsinnah which is the Word he uses wherewith they were wont to cover and defend their whole Bodies King Solomon caus'd those two different Sorts of Shields the Tsinnah which answers to Clyâ—â—us among the Latins such a Large Shield as the Infantry wore and the Maginnim sâ—uta used by the Horse-men which were of far less Size to be made 2 Chron. 9. 15 16. The former of these are here translated Targets and are double in weight to the other The Philistines came into the Field with this Defensive Weâ—pon so we find their Formidable Champion was appointed 1 Sam. 17. 7. One bearing a Shield went before him one whose proper Office it was to carry this and some other Weapons wherewith he was to furnish his Master upon Occasion It seems this was an Office among the Iews as well as Philistines for we read that David when he was first call'd to Court was made King Saul's Armour-bearer 1 Sam. 1â— 21. And there is mention made of the young Man that bore Jonâ—than 's Armour 1 Sam. 14. 1. By the Greciaâ— this Officer was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Latins as Plautus and 〈◊〉 testify Armiger The very same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ferens arma in the Places above â—iâ—ed But the bearing of the Shield was the most considerable Piece of Service and was reputed most Honourable The Longobards call'd this Military Attendant as our Great Antiquary acquaints us Schilpor i. e. a Shield-bearer and Scutifer Escâ—ier Esquire became a fix'd Title of Honour and Escuage a particular Tenure or Service The Original of it we see in the Example before us the Great Philistian Warriour was waited upon into the Field by his Military Squire one bearing a Shield And besides this Tsinnah this Great Massy Shield he was furnish'd with a lesser One which is not express'd by one of the foremention'd Words but is call'd Cidon which we render a Target v. 6. and a Shield v. 45. and was of a different Nature from the common Shields and as I conceive was not only to hold in his Hand when he had occasion to use it but could also conveniently at other times be hung about his Neck and turn'd behind wherefore 't is added that it was between
better be fastned together with little Twigs or something of that nature than with those other Materials Besides this Gentleman shews himself as unacquainted with the Original Language as with the Antient Usage and the Nature of the thing it self for the Hebrew Word Taphar which is here used is of a large Signification and denotes putting on fitting together or any kind of applying as in Iob 16. 15. Ezek. 13. 18. So that he hath no ground hence to understand this Word of sewing in a strict and proper Sense And the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here made use of by the Seventy Interpreters is also of great Latitude and is rendred adapto concinno as well as suo Thus our first Parents made themselves Garments but afterwards God clothed them Gen. 3. 21. They had not sufficiently cover'd themselves with their Fig-leaf Aprons therefore unto them the Lord God made Coats of Skins i. e. he taught them how to make them These Garments are call'd Coats because they were a Rayment that came over their Bodies whereas the other covered a Part only viz. from the Waste and Belly downwards It is not improbable that they wore the former ones still and so these latter may partly be call'd their Upper Garment And they are call'd Coats of Skins because they were made of the Hides of Beasts which it may be were worn at first raw and afterwards dress'd and made 〈◊〉 Leather and so were a Substantial Apparel whâ—â—â— as the Covering of Fig-leaves was very â—light aâ—â— deserv'd not the Name of Clothing I will 〈◊〉 stay here to debate as the Talmudists and 〈◊〉 other Jewish Writers do what Beasts Skin 〈◊〉 Skins they were that these Coats were made 〈◊〉 Perhaps these Skins wherewith they were array'd were Sheep-Skins with the Inside which was cool towards them in Summer-time and with 〈◊〉 warm Fleâ—ce next to them in Winter for they had their Summer and Winter in the Paradisiâ—â—â— Earth whatever this Archaeologist saith to the contrary But I own this to be mere Conjecture though the thing it self is not unworthy of the Divine Wisdom and Providence But this is beyoâ—â— Conjecture that Cothnoth gnor which we rightly translate Coats of Skin doth not signify Taberâ—â—cles made of or covered with Skins to keep out the Heat as the forecited Commentator on Genesis doth imagine for it is said God made them Coats of Skins and clothed them the latter being purposely added to explain to us the former And we are sure of this that Garments of the Skins of Animals were the antientest Apparel so that there was no Unlikelihood of the thing Diodorus of Sâ—cily expresly relates that in the times of old they did use the Skins of wild Beasts to cover them And that they lasted a long time among the Indâ—ans Persians Scythians and the Old Romans we may inform our selves from Profane History which will tell us likewise that these Skins were the only Clothing that the Old Britains the first Inhaâ—itants of our Country were Masters of This â—as all the Covering they and others had at first We see then what was the Primitive Clothing and â—hat it was made of Our first Progenitors as gay and trim as we go now were clad in plain Leathern Coats yea she of the softer Sex and who was the Queen of the World had no other Gown to wear This plain rude Habit which was to hide their Nakedness and to defend them from the Injury and Inclemency of the Weather not to adorn them was the only Dress a long time but their Posterity by degrees found out other Materials for Clothing as Wool taken off from the Skin and Flax and made of them Woolen and Linen Garments Lev. 13. 47. Prov. 31. 13. Ezek. 34. 3. The richer Sort not content with this common Drapery sought out for something more artificial and gay more fine and delicate Hence Ioseph when he was made Vice-roy of Egypt was arrayed in Vestures of fine Linen Gen. 41. 42. and afterwards this and Silk and Purple and Scarâ—et and Crimson i. e. Fine Linen or Silk dyed with those Colours became the usual clothing of all Persons of Quality Iudg. 8. 26. 14. 12. 2 Sam. 1. 24. Prov. 31. 21 22. Ier. 4. 30. Though their Garments of old were but few yet their Ornaments were many I will not here trouble you with inquiring into Iezebel's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Greek and Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fucus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 Stibium Vulgar Latin 2 Kings 9. 30. or Esther's Tameruk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 Esth. 2. 3 9. which though they were Ornamental yet belong not to Apparel Nor will I rifle all the fantastick Gaieties of the â—anton and proud Dames of Iewry Isa. 3. 18 c. but I will only take notice of some of the Chief â—â—d most Usual Ornaments of Men and Women and those which we most frequently find mentionâ—â— in Scripture that thereby we may understaâ—â— what we read and that we may be confirm'd in this Truth which I have so often urged that the first Rise of the most Antient things whatsoever is to be derived from the Writings of the Old Testament The Head-Ornament known by the Name of a Crown Gnatarah or Gnatereth was not peculiar to Kings but was made use of by others as is to be inferr'd from Ezek. 16. 12. 23. 42. where 't is reckon'd among the other usual Ornaments appertaining to Women It was worn by them at solemn and extraordinary times only and most of all on the Day of their Nuptials as the Jewish Doctors inform us The better sort of these Attires were gilt the common ones were made of Flowers And that they were a Piece of Gentile Pomp and Gaiety might be proved from several Authors but I forbear But there was a Crown which was proper to Kings and is frequently call'd not only Gnatereâ—â— but Nezer which latter Name is never as I remember given to the other Crown this was the peculiar Badg of Regal Authority among the Ammonites 2 Sam. 12. 30. and Persians Esth. 1. 11. 2. 17. 6. 8. where the Word is Cether and it is call'd the Crown of the Kingdom or the Royal Crown as we translate it and among the Jews 2 Sam. 1. 10. 2 Kings 11. 2. From Esth. 8. 15. Psal. 21. 3. Zech. 9. 16. we may gather that this Royal Crown was made of Gold and set with Precious Stones and Iewels The Tsaniph another Capital Ornament rendered sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the LXX and english'd by our Translators a Mitre and sometimes a Diadem was worn by Great and Honourable Persons and was a Badg of Authority and Eminency as appears from Iob 29. 14. Isa. 62. 3. Zech. 3. 5. The Persian Kings and Priests were clad in this Cidaris as Curtius and other Historians acquaint us and it is not to be doubted that they had it from the Iewish High Priests and Priests the
wrote the Book which bears his Name was a Jew Cup-bearer to the King of Persia and return'd into Iudea thirteen Years after Ezra There is another Nehemiah who came with those that returned at first from Babylon Ezra 2. 2. but he whom we now speak of came afterwards by Artaxerxes's Leave in the twentieth Year of his Reign and went back to Persia again twelve Years after Neh. 5. 14. This Writer begins where Ezra left of and continues the History of the Building of Ierusalem and of the Deportment of the Iews in those times from the twentieth Year of Artaxerxes to the Reign of Darius about fifty Years in all As Ezra chiefly related the Restoring of Religion and Erecting the Temple so this Author gives us an Account of the Building of the City and the Reformation of the Religion which had been restored In several Particulars he shews what were the Abuses and Corruptions of the People and how they were redressed even by his own Hand He tells us what Methods he took of regulating both their Ecclesiastical and Civil Affairs in short of Reforming both Church and State which were even then so early corrupted From the whole both here and in the Book of Ezra we are taught many useful Lessons but This above all that the Gates of Hell shall not prevail against the Church that they shall never have Power to extinguish this Little Flock Israel is not always a Captive in a strange Land Babylon sends back her Prisoners and Bondmen Her very Enemies by an extraordinary Direction of Heaven promote her Peace and Prosperity For we are informed from this Part of Sacred History that God stirr'd up even the Persian Monarchs to restore his People to Ierusalem and when they were there to help and assist them and to baffle all their Opposers The Book of Esther is a Particular History of what happen'd to the Jews in their Captivity in the Reign of Ahasuerus one of the Kings of Persia whether he was Artaxerxes Longimanus as some think or Artaxerxes Mnemon as most Authors both Antient and Modern say or Artaxerxes Ochus as Serarius holds or Xerxes the fourth Persian Monarch according to Scaliger or Darius the Son of Hystaspes or Cambyses for so various aâ—e the Opinions of Authors I will not here dispute Only we know that the Sacred Writings and the Profane intend the same Person sometimes though they give different Names The Story is this Haman a great Favourite and Minion of the King and advanced to great Honour by him was highly incens'd against Mordecai one of the Captive Jews because he refused to do him Reverence and to Bow to him Whereupon he resolv'd for his sake to compass the Destruction of all the Iews in those Territories and to that end gain'd a Decree from the King to put them all to the Sword But this wicked Design was happily frustrated by means of Esther a Jewish Captive Virgin who for her transcendent Beauty had a little time before been advanced to the Throne and now prevail'd with her Royal Husband to spare the Life of her dear Countrymen In this manner Haman's cursed Conspiracy was defeated he himself advanced to a Gibbet and that of his own preparing the Jews delivered from their Fears and Dangers Mordecai who discover'd this Bloody Design to Queen Esther and who had before that discover'd another Conspiracy viz. against the King which was recorded in the Chronicles and about this time read to him and was in a great measure serviceable by the Divine Providence to bring about this happy Frustration of Haman's Plot this Mordecai I say was preferr'd unto the greatest Honours in the Kingdom and by the by let me suggest that perhaps from his riding the King's Horse and thereby being preferr'd to Kingly Dignity the Story of Darius's being made King of Persia by the Neighing of his Horse had its Rise for as I have often had occasion in another Place to prove the Gentile Historians mistook one Person for another the Hearts and Mouths of all the Jews in the King's Provinces were filled with Joy and an Annual Festival was appointed to be kept in all succeeding Generations in remembrance of this singular and unexpected Deliverance vouchsafed to them This is the Sum of this Short History in which there are many Admirable and Surprizing Circumstances which though they could not be particularly related here commend it to the Reader It is certainly a most Remarkable Instance of God's Singular Providence and Goodness to his Church in discovering and defeating the Contrivances of her malicious and cruel Enemies in delivering her in her greatest Extremities and in bringing Vengeance and Ruine on the Heads of those who plot her Downfal As to the Author of this Book there is no Agreement among Writers though one would be enclined to think that it was Mordecai's by reading ch 9. v. 20. and ch 12. of Apocryphal Esther v. 4. The next Penman of the Old Testament is Iob whose Book might have been placed next to the Pentateuch if it be true as is generally believ'd that he lived about Moses's time Though some are of opinion that he lived a considerable time before the Israelites came out of Egypt and that he was before Moses It was writ by himself say Origen and Suidas but the Rabbins generally pronounce Moses the Author Others make Solomon the Author of this Book discovering as they think his manner of speaking in it The most probable Account is that the Materials of this Book were drawn up first by Ioâ— himself or one or all of his Pious Friends that were concern'd in the things spoken of here and that they coming to Moses's Hands as some of the Jewish Masters tell us or afterwards to Solomon's were made up into Hebrew Verse as we now find it For the greatest Part of the Book is of this Composure and indeed is the first Poetical Book we meet with in the Bible Whence we may infer something concerning the Nature of it viz. that as M. Luther well observ'd Iob and his Friends spake not all the very Words which are set down in this Book for Men do not use to speak in Verse in their Discourse one with another and especially in such a Lofty Stile of Poetry as we read here sometimes But this is true that both their Thoughts and Words were exactly agreeable to what is here written and Things actually and really happen'd as they are here represented only the Whole Argument being clothed in Verse the individual and express Words which they all the time used are not always written down neither indeed could be But we must by no means attend to the Talmudick Doctors who tell us that this Book is not a Relation of Matter of Fact but writ in a Parabolical way to exhibit to the World an Eminent Example of Patience Nor are the Words of the Parisaan Professor to be tolerated who saith the History is true but the
as the Original if we will be exact in rendring it expresses it And if we interpret this Proverb in this Sense it Exactly comports with the next Verse They lay wait for their own Blood they lurk privily for their own Life Those that thus design Mischief against innocent Persons bring Ruine upon themselves and are frequently taken in that Net which they spread for others This seems to be the most Genuine Exposition of the Words but every one is left to his Liberty to choose any other Interpretation which is agreeable to the Context and opposes no other Text of Holy Scripture Which of all these Senses was at first design'd by the Holy Ghost we cannot certainly tell It may be in such Places as these of which there is a considerable Number in this Book there is a Latitude and questionless it is best it â—â—ould be so that we may with the greater Freedom search into and descant upon these Sacred Writings that we may understand the full Extent of these Excellent Moral Observations and Remarkable Sayings of this Wise King which for the most part are short and concise and therehy sometimes become somewhat difficult But if 〈◊〉 Imâ—eratoria brevital as Tacitus calls it was commendable no wise Man surely will dislike it in Solomon especially when such Divine and Admirable Truths are couched in it His next Book is entituled Ecclesiastes for the LXX by whom the worâ—â— Kabal is generally rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do accordingly render Kobeleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is probable he penn'd it when 〈◊〉 was Old and had pass'd the several Stages of Vanity It is an open Disowning of his former Folies and Extravagancies it is the Royal Preacher's Recantation-Sermon wherein he tenders himself a Publick Penitentiary Which is the Meaning as One thinks of that Title of this Book in the Hebrew Kohelâ—th or the Gathering Soul because iâ— this Book he recollects himself and gathers and râ—duceth others that wander after Vanity To this end he makes a clear and ample Discovery of the Vanity of all things under the Sun i. e. in this Life or in the whole World a Phrase peculiar to Solomon and in this Book only where it is often used Here the Wise Man convinceth us from his own Experience that none of the Acquists of this World are able to satisfy the Immortal Spirit of Man that the greatest Wit and Learning the most exquisite Pleasures and Sensual Enjoyments the vastest Confluence of Wealth and Riches and the highest Seat of Honour even the Royal Throne it self are insufficient to make a Man Happy and consequently that our Happiness must be â—ought for some where else Here we are taught that notwithstanding this World is Changeable and â—â—bieâ—t to Vanity though at one time or other all things come alike to all in it yet the Steady and Unâ—rring Providence of God rules all Affairs and Events here below and in the Conclusion of all God will bring every Work into Iudgment with every secret thing whether it be good or whether it be evil Here are â—articular Directions given us how we are to discharge our Duty first with reference to our selves viz. that we ought very strictly to observe the Laws of Sobriety and Temperance and to live iâ— a Thankful Use of the good things of this World and to be Content with our Portion and Allotment in this Life and to banish all Covetous Desires and Projects As we must go to the House of Mourning i. e. be very retired and solemn very â—â—â—lous and composed and banish all superfluous Mirth and Gaiety so we must eat our Bread with Ioy i. e. live in a comfortable Fruition of these earthly Blessings and delight in these Enjoyments so far as they are lawful and innocent Our Duty to Others is here also briefly prescribed us viz. that we ought to pay a Profound Respect to Good Kings and to keep their Commandments yea that our very Thoughts towards them ought to he Reverent Then as to those who are of an Equal Level with us or inferiour to us that we shew our selves Just and Righteous to them in all our Converse and Dealings and that when we see any of them reduced to Poverty and Straits that we extend our Charity to them that we cast our Bread upon these Waters that we relieve their Wants and Necessities Lastly we are instructed in our Duty to God we are taught to approach him with â—everence and Devotion to keep our Feet when we go to his House to pay our Vows to him to remember him our Creator and Preserver to fear him and keep his Commandments and we are assured that this is the whole of Man his whole Duty and his whole Concern The Canticles or Solomon's Song is another Piece of Hebrew Poetry which he writ when he was Young and in an Amorous Vein and yet breathing most Divine and Heavenly Amours If you take it according to the Letter only it is King Solomon's Epithalamium or Wedding-Song of the same Nature with the 45th Psalm which is a Song on his Nuptials with the King of Egypt 's Daughter but in a Spiritual Sense it sets forth the Glory of Christ and his Kingdom and the Duty and Privileges of the Church which is there called the King's Daughter Such is this Dramatick Poem wherein are brought in the Bridegroom and Bride and the Friends of both alternately speaking but we must not be so gross in our Apprehensions as to conceive this to be barely a Marriage-Song as Castellio groundlesly fancieth and therefore deems it to be Scripture not of the same Stamp with the rest Besides the Literal Import of the Words in this Love-Song there is a Mystical Sense couched in them Carnal Love is here made to administer to Religion the Flesh is subservient to the Spirit and therefore by reason of this Mystery in this Love-Poem the Iews were not permitted to read it till they were of Maturity of Years If we take this Mystical Weddingâ— Song in the highest Meaning of it it is an Allegorical Description of the Spiritual Marriage and Communion between Christ and the Church it iâ— a Representation of the Mystical Nuptials of thâ— Lord Christ Jesus and Believers Their Mutuâ—â— Affections and Loves are deciphered by the Soâ— Passions and Amours of Solomon and his Royal Spouse This though the Name of God be not in it makes it a most Divine Poem and highly worthy of our most serious Perusal and Study For here we see the Gospel anticipated and the most Glorious Subject of the New Testament betimes inserted into the Old Object But is it not a great Disparagement to this and the other before-mentioned Books of Solomon that â—e was a Reprobate and finally rejected by God Are we not discouraged from receiving these Writings as Canonical Scripture when we know that the Author of them was a Damned Person For what can He be else who towards his latter end revolted from the True Religion
the same â—pring they had some knowledge of that Eminent â—â—dge of Israel Gideon for Ierombaal who is the â—ame with Ierubbaal as Bochart hath proved is Giâ—on as is expresly said in the 7th of Iudg. V. I. This was a Man of great Renown and the Fame of his Noble Acts had reached to the Nations round about He might pass with them for a Priest as well as a great Warriour seeing he built an Altar â—â—to God and Offered a Burnt-Sacrifice upon it and â—t the same time threâ— down the Altar of Baal and â— down his Groves Iudg. 6. 25 26. which made a great noise you may be sure among the Heathâ—â—s Again from Iephthah's Daughter's being Sacrifiâ—â—â— which could not but be famed among the Neighbouring Gentiles and afterwards spread it self â—â—â—ther the Greek Poets made the Story of Iphiâ—â—â—â—a's being Sacriâ—iced by her Father Agamemnon That this is taken from that and is the same Story only with the alteration of the Names is â—â—â—ar from this following Parallel 1. The Chronoâ—â—â—â— of Iephthah and Agamemnon is the same They were at the same time i. e. when the Trojan Wâ— was or at least when it is supposed to have bâ—â—â— for Dion Chrysostom and some others are bold 〈◊〉 say there was no such Trojan War no Sackâ— and Burning of that City no Rape of a Greâ—â— Woman But the whole Tale of it was the mâ—â— Invention of the Greeks the prime Fiction they 〈◊〉 up with It was all from the Scripture viz. 〈◊〉 History of Iephthah's Warring with the Ammoâ—â—â—â—â— and Ephraimites But this is too high a flight 〈◊〉 I am not ready to follow it The Wars of Tâ—â—â— as they are represented by the Poets are too 〈◊〉 to be made out of so little a Story Notwitâ—standing this it is not improbable that the Story 〈◊〉 Agamemnon and his Daughter are the same Relation with that of Iephthah and his It is the general agreement of Chronologers that these were at the same time yea the beginning of the Trâ—jan War falls exactly in the very entrance oâ— Iephthah's Government saith a late Writâ—â— Hence it was easie to mistake one for the other oâ— rather one gave occasion for inventing the other 2. Iephthah and Agamemnon are both of them represented to be Great Captains and Warriours and so agree in that common Character 3. Thâ—â—â— Daughters are said to be the only Daughters of their Parents 4. They were both Virgins 5. They were both of them devoted by their Fathers wheâ— they were Warring against their Enemies 6. One is said to wander up and down the Mountains with hâ—r Companions The other is feigned to be turn'd into a Hind by Diana and to range in the Wooâ—s and Mountains Or some say Diana pitied tâ—â—â— Virgin and not suffering her to be Sacriâ—iced sent her away to be a Priestess of hers This is Poetick Fiction but the main agreement here is in the Reprieve granted after their being destined to Sacriâ—ice 7thly and lastly Iphigenia the Name of Agamemnon's Daughter is no other than Iphthigenia i. e. Iephthigenia or in plain English Iephthab's Daughter So that the very Name hinteth to us that the bringing of Iphigâ—nia Daughter of Agamemnon a King of the Greeks and General of their Armies unto the Altar to be Sacriâ—iâ—ed for the saving of the Grecian Fleet was borrowed from the Sacred Story of Iephthah a Judge or King of Israel and Captain General of their Forces his Sacriâ—icing his Daughter in pursuance of the solemn Vow which he made upon his return after his Conquests over his Enemies And this in the close might be added that whereas Humane Slaughters were grown commendable and fasâ—ionable even among the better sort of Heathens by the instigation of the Devil it is not unlikely that some of them were imitations of this Great and notable Example of Iephthah From Sampson's being shaved was the Fable 〈◊〉 the Fatal Hair of Nisus King of the Megarâ—nses which being cut oâ— by a desperate Lover ruine befell that Nisus The Story in brief is thus Nisus who all agree Reign'd about the same time that Sampson was Judge of Israel had an exâ—â—llent Head of Hair Cui splendidus ostâ—o Crinis inâ—â—reâ—at magni siducia regis Concerning which it was told him that as long as he wore that and kept it intire he should prâ—â—sper and be Victorioâ—s and none should be 〈◊〉 to expel him out of his Kingdom But his 〈◊〉 happy Daughter Scylla fell in Love with 〈◊〉 who was then his actual Enemy and War'd againâ—â— him She to procure Minos's Love takes 〈◊〉 Course the Poet speaks of there Fatali Nata Parentem Crine suum spoliat She cuts off her Father's Hair when he was asleep and gave it to Minos who overcame her Father and took his Kingdom from him The very mentioning of this Story is sufficient to let you 〈◊〉 how it agrees with that of Sampson only there was a Wife and here a Daughter in the caâ—e which is a mistake not unusual among the Poets Sampson vex'd and injured by the Philistines tiâ— Foxes of which that Country afforded store 〈◊〉 the Tails with Fire-brands between them Iudg. 15. 4. and sent them among their Corn and thereby burnt it down Whence seems to be framed the Fable of the Carseolan Fox which Ovid speaks of in his Fasti Book 4. In Praetus's sending Letters by Bellephoron to Iâ—batas in which Bellephoron's Death was designed and contrived of which Homer and otheâ—â— speak there are perhaps to be seen the footstepâ— of the Story of Vriah's carrying the Letter of 〈◊〉 Death to Iodb 2 Sam. 11. 14. There is but little difference between Iobatas and Ioab It was famed that Elias went up to Heaven iâ— a Fiery Chariot with Horses according to what 〈◊〉 read in the Sacred Story whence the Greeks miâ—took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Septuagint or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and applied it to the Sun and its Course through the Heavens Those Fiery Horses and Chariots they understood of those of the Sun and accordingly they fancy'd there are really such things and their Poets frequently talk of them St. Chrysostom was the first mention'd this and afterwards Venerable Bede But let the Curious inquire whether there be sufficient ground for it from that Prophet's Flaming Vehicle in which he was rapt up to Heaven With Pagan Poets let us all along mix their Historians and from them we shall be satiâ—ied that there were such Persons in being and such things done in the World as the Holy Scriptures speak of King Solomon and King Hiram's Letters to one another of whose Correspondence you read in â— Kings 5. are to be seen in the Tyrian Annals and at this day saith Iosephus and Man may have the sight of them from the Keepers of those Publick Writings He sets down the words of Menander who Translated those Chronicles out of the Phaenician into the Greek
Tongue which expresly mention the great Friendship of those two Kings and the latter's sending Materials and Workmen for the Temple He quotes Dius who wrote of the Phaenician Affairs and attests the same thing of Solomon and Hiram He tells us that Menander speaks of the great Famine and want of Rain in Elias's time and that he speaks of Salmanesser King of Asâ—yria and that Herodotus mentions Senacherib King of 〈◊〉 same Country and his being discomfited Tâ— same Author takes notice that Nebuchadnezzar spâ—â—ken of in Daniel is mention'd in Berosus in 〈◊〉 gasthenes who writ of the Indian Affairs in Dâ—ocles who treats of the Persian and in Philostrâ—â—tus's History of the Phaenicians and Indians To proceed it is Recorded that the Sun 〈◊〉 back in King Hezekiah's days by the special Command of God who as you read in 2 Kingâ— 20. 11. brought the shadow ten Degrees backward by which it had gone down on the Dial of Abâ—â— The Degrees in this Dial are to be understood â— those in the Heavens say some Others think the Degrees were Lines Engraved on the Dial. So many Hours or so many Half-Hours or so many Quarters are thought by others to be meant The Miracle was here saith a Learned Man that the shadow on the Dial went back not that the Sun it self did so But this is a great mistaking of the Miracle for it is expresly said Isai. 38. 8. The Sun returned ten degrees by which degrees it was gone down The Sun it self as well as the shadow moved backwards Again 't is undeniable that this Glorious Luminary of Heaven really went back and consequently that a very considerable duration of time it may be ten hours were added to the ordinary day for the King of Baâ—ylon sent an Embassadour on purpose to Ierusalem to enquire about this Prodigy and to know what caused so long a Day and such a Change of the Course of Nature 2 Kings 20. 12. This argues that those at Babylon saw this unusual Motion of the Sun for as to the going back of the Shadow on that Dial they could not see it This shews it was a real thing and consequently Miraculous and Portentous and that it was not the shadow only on the Dial that went backward so many Lines or Stroaks without the Sun 's going back in the Heavens as some have fancied The Chaldean Astronomers could not but hear of as well as see this Prodigious sight for it was as sensible to them as to the King of Babylon but out of ill will and malice they labour'd to suppress this Retrograde motion of the Sun whence it is as Mr. Broughton hath observ'd that though they reckon up several Eclipses which happen'd about this time yet they say nothing of this Miraculous going back of the Sun Yet as a knowing Person hath observ'd there is a Mystical Remembrance of the Shadow on Ahaz's Dial and the length of that Day among the Persian Priests in their Religious Rites perform'd to Mithra But what those other Pagans would conceal their very Poets have deliver'd down to us in a Fable telling us that the Sun being angry at Hercules's Birth made the Night unusually long For if the Sun make an extraordinary Day in one part of the World it follows that there must be a Night of an extraordinary length in another part of it We find also that the foresaid Persians in memory as it were of the Sun 's prodigious going back in King Hezekiah's time Celebrate a Tripple Sun viz. Going forward returning back and again going forward as Tirinus observes out of Dion Some have thought that the Pythagorean Metempsychosis had its Original from Nebucâ—adnezzâ—â—â— Transformation into a Beast which the Book of Daniel speaks of That he was really turn'd into a Beast as to shape it is not improbable for we read of People among the Scythians call'd Neuri that were constantly every year for some days together turn'd into Wolves and then return'd to their former state again Herodotus who relates this saith it was conâ—idently reported by the Scythians The same happens every year to some People in Livonia the Posterity of those Neuri saith a Credible Author who made it his business to inquire narrowly into this matter and he adds the like Examples in some other Countries Wherefore it cannot be utterly dis-believ'd that Nebuchadnezzar was thus Bestialized and remain'd seven years so as the Sacred History informs us Or if by reason only of Melancholly he thought himself a Beast as Physicians have reported that some have imagined themselves to be Wolves others to be Dogs others Cocks and have really believ'd they Worried Bark'd and Crow'd which are the Actions proper to those species of Animals this was foundation sufficient for the amazed Pagans to proceed upon and to make some fanciful matter out of it Hence therefore some of the Heathen Metamorphoses which the Poets are frequently talking of were coined and hence as I have said the Pythagorean Transmigration i. e. the passing of the Souls of Men into Brutes had its birth Which is the more credible from this consideration that this Wonderful Transformation of that Great Monarch happen'd at or about the same time that Pythagoras was at Babylon whiâ—her â—e Travell'd on purpose to gain the Eastern Learning Hence he brought the Report fresh with him and being of a fanciful Genius thought the best way to solve that strange occurrence was to assert the Metempsychosis for the Corporal Transformation he thought argued also the Change of Souls Nebuchadnezzar's Dream Dan. 2. of an Image with a Golden Head Breast and Arms of Silver Brazen Belly and Legs of Iron which represented the four Monarchies of the World was the foundation of the Poetical Division of Time into four Ages which they distinguish according to those four Metals first the Golden-Age which began with the beginning of the World and lasted to Saturn's being turn'd out of his Kingdom This signisies the happy State of our Fore-Fathers in Paradise for Saturn is Adam as you shall hear afterwards Secondly there is the Silver-Age which lasted from Saturn's Exile and being deposed 'till Nimrod or Iupiter Belus who is the same In this Age all Arts were found out they say and this truly in part is testified by Scripture Thirdly they tell us of the Brazen-Age which began under Nimrod or Iupiter Belus and lasted to the first year of the return of the Heraclidae In this Age Tyranny grew up and Wars began and Slaughter was rife as the Poets relate and not untruly for we find the same in Sacred History The fourth Age is of Iron it began from the return of the Heraclidae into Peloponesus and lasts to these very times and so 〈◊〉 Heâ—iod Virgil Ovid and other Greeâ— and Latin Poets speak of these Four Ages compâ—ring them to those Four Metals which without dispute was from Nebuchadnezzar's Dream and Daniel's famed Interpretation of it