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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22507	A commentarie vpon the fourth booke of Moses, called Numbers Containing, the foundation of the church and common-wealth of the Israelites, while they walked and wandered in the vvildernesse. Laying before vs the vnchangeable loue of God promised and exhibited to this people ... Heerein also the reader shall finde more then fiue hundred theologicall questions, decided and determined by William Attersoll, minister of the word.	Attersoll, William, d. 1640.; Attersoll, William, d. 1640. Pathway to Canaan.; Attersoll, William, d. 1640. Continuation of the exposition of the booke of Numbers.	1618 (1618)	STC 893; ESTC S106852	2,762,938	1,336

Againe Verse 5. they mus● suffer no razor to come vpon their heads but must let the locks of their haire to grow vntil the dayes be fulfilled in the which he separateth himselfe vnto the Lord besides they must not defile themselues by any dead body nor lament for any of the dead but if any did come neere them or touch them all was frustrate and made voyde the dayes of their separation and abstinence were to beginne againe and they stood in the state wherein they were before they entred into this holy vow The second degree of their sanctification was at the end of the dayes of their vow then they must be brought to the dore of the Tabernacle of the Congregation and offer their offering vnto the Lord c. Vse 1 This is the vow and these are the Rites belonging vnto it now let vs obserue the vses remaining for vs. For albeit these ceremonies be all abrogated and seeme nothing at all to touch vs and nothing at all to teach vs as things that when they were in their prime and greatest force belonged to the Iewes yet wee shall find great benefit to arise from hence to the whole Church And first concerning the sanctification of these Nazarites professing holinesse aboue others and in this course of a vowed kind of retyrednesse going before others it was a liuely figure of Christ signifying to them and to vs to the whole Church the wonderfull purity of Christ who was fully and perfectly separate from sinners For he was the Lambe without blemish or else hee could not be a sacrifice for sinne Obiect Leuit. 1.3 10 But was Christ such a Nazarite as these were heere spoken off and did he literally obserue these parts and ceremonies expressed in this vow I answere Answer no hee obserued no part of this vow The Nazarites abstained from wine the fruite of the vine the blood of the grape but Christ himselfe in his owne person did not so he dranke of the fruit of the vine and liued after the ordinary manner of other men and therefore after he had deliuered his last Supper Matth. 26.29 he saith I say vnto you I wil not drinke henceforth of the fruite of the vine vntill that day when I drinke it new with you in my Fathers kingdome And albeit he were falsely called a wine-bibber Matth. 11.19 as he was also slandered to be a Samaritan and to haue a deuill yet it sheweth thus much that he abstained not altogether from wine yea hee appointed others to drinke of it euen his disciples all other Christians at his holy Supper so often as they drinke of the cup of the Lord. The Nazarites had no razor come vpon their heads during the dayes of their solemne vow but whether Christ nourished his haire we haue nothing either one way or other that we can gather and conclude for certainty yet if we consider the words of the Apostle 1 Cor. 11.14 and marke the common custom of the rest of the Iewes which may be vnderstood out of this place it is not probable or likely that Christ did euer nourish and neuer cut his haire And lastly the Nazarites were not to come neer the dead nor to mourn for them but the Euangelists yeeld vs plentifull testimonies both that he came neere vnto them Obiect But some will say that he is called in Scripture a Nazarene or as some translate it a Nazarite Matth ●●● It was fulfilled which was spoken by the Prophets He shall be called a Nazarene I answer Answer we must distinguish betweene a Nazarite and a Nazarene For Christ is so called because he was a branch springing and flourishing from Nazareth as the place of his conception and education of which the Prophets speake in many of their writings and namely Zachariah Zach. 6 1● Thus speaketh the Lord of hostes saying Behold the man whose name is Branch and he shall grow out of his place and hee shall build the Temple of the Lord. So then the Euangelist hath not respect or reference to these voluntary and vowed Nazarites of the old Testament neither doth he point out any certaine place out of some one of the Prophets but alludeth to such places where Christ is called that holy Branch which God promised he would raise vp to Dauid Howbeit he is indeed a true Nazarite or rather the truth of the Nazarites separate from all the corruptions that attend vpon the rest of the sons of men free from the common defilements of the world and that holy One which is called the Sonne of God Luke 1.35 To this purpose the holy Apostle speaketh Such an hie Priest became vs who was holy Heb 7.26 harmelesse vndefiled separate from sinners and made higher then the heauens who needed not daily as those high Priests to offer vp sacrifice first for his owne sinnes and then for the peoples For this cause he was conceiued by the holy Ghost in the wombe of the Virgin that hee might bee a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sinnes of the people Heb. 2 17. If any sinne had beene found in him his death could not be meritorious for vs he should haue wanted a Sauiour himselfe for himselfe So then hee became a pure offering and an holy sacrifice that our sinnes might be washed away and Gods wrath appeased toward vs. This is a great comfort for vs to consider the excellency of his sacrifice being without all blame or blemish without all fault or imperfection for he was miraculously conceiued partly to fulfill the prophesies of the Prophets Esay 7.14 and partly because the generation of mankind is wholly corrupted therfore in the birth of Christ it was most requisite that the vnspeakeable worke of the Spirit should come in that so hee might not bee tainted with the common and generall infection of originall sinne but might be endued with most perfect purity and innocency and so be fully able to couer our impurity and impiety Ephe. 5.26.27 and withall as by a certaine pleadge assure vs that in the end al our sins and imperfections shall be done away In him is that fulfilled therefore which is spoken in the Lamentations that he was whiter then the milke and purer then the snow and it agreeth more fitly and truly vnto him then vnto these Nazarites Secondly this teacheth that such as were Vse 2 speciall ornaments of the Church and haue receiued a more eminent office and calling then others should also labor to shine before others in holinesse of life according to the measure of grace which they haue receiued as Rom. 16.7 Salute Andronicus and Iunia my kinsemen and fellow prisoners who are of note among the Apostles These thus aduanced of God are in the eyes of the world as a City set vpon an hill a little blemish is soone seene in their face a smal staine appeareth in their coat and therefore Satan laboureth

is be●●ne God 〈◊〉 sinner forasmuch as it is a free contract betweene the Lord and a sinner concerning the pardon of sinne and life euerlasting through faith in Christ Iesus This couenant he made with Iewes and Gentiles This was made with sinfull man immediately after the fall Gen. 3 15. This succeedeth the former which is of workes so soone as it was broken for the latter which is the couenant of grace had not beene made if the former had not bin broken and so made insufficient and vnpossible Heb. 8 7. Rom. 3 23. Gal. 3 21. True it is the new Couenant which offereth saluation vnto a sinner is but one in substance but in regard of circumstances it differeth For in the old Testament it was shadowed out by types by figures and by shadowes before Christs comming in the flesh This yoke was taken away when Christ was exhibited and all these ceremonies abolished to the great manifestation of Gods loue toward vs and the speciall comfort of all the faithfull Secondly that dishonour is done to God violence to the Sacraments and iniury to the Fathers by such as hold that the Sacraments of the old Testament were only significatiue and meere shadowes For the Apostle speaking of the Fathers saith Acts 15 11. We beleeue that through the grace of the Lord Iesus Christ we shall be saued euen as they but they were not saued by shadowes of grace for how can the rocke be accounted a meere shadow and nothing else seeing the Apostle calleth it Christ 〈◊〉 Rocke ●●●eth 〈◊〉 If it be Christ then doubtlesse they dranke Christ himselfe which dranke of that rocke euen as if the bread be the body of Christ and the cup the blood of Christ sacramentally it cannot be denied but that all they which eate the bread and drinke of the cup of the Lord worthily must necessarily eate the body drinke the blood of Christ spiritually If any obiect ●●●ect that Christ had not yet taken flesh of the virgin Mary neither was exhibited to the world I answer Answer it is true but nothing to the purpose because faith is the substance of things hoped for the euidence of things not seene Heb. 11 1. This made the flesh of Christ present though he had not yet taken our nature vpon him neither were partaker of flesh and blood Heb. 2 14 And thus they did finde saluation in the flesh of Christ who was the Lambe slaine from the beginning of the world Reuel 13 18. because God had promised euen in the garden Gen. 3 15. that the seed of the woman should bruise the serpents head so that we may say with the Apostle Iesus Christ the same yesterday and to day and for euer Hebr. 13 8. And how could the Fathers vnder the Law haue eternall life otherwise forasmuch as this was euermore a true saying Except ye eate the flesh of the Sonne of man and drinke his blood yee haue no life in you c. Iohn 6 53 54. So then the Israelites did seek obtaine saluation in the flesh of Christ which he was to giue whē the fulnesse of time came for the redemption and saluation of the world And through faith they receiued Christ not onely in the word but also in the Sacraments Thirdly from hence it appeareth that the eating and drinking of the body and blood of Christ is meerely and wholly spirituall for by faith it is that we are vnited vnto Christ as branches to the vine and draw from him euerlasting life and by faith he dwelleth in our hearts Eph. 3 17. This communion is common to the Fathers and vs but the Fathers could not cōmunicate with Christ any otherwise then by faith in the Word and Sacraments seeing he had not taken our flesh vpon him and therefore so it is with vs our communion is not carnall but spirituall Christ ouerthroweth the real presence And such a communion did Christ himselfe teach Iohn 6 where he ouerthroweth and destroyeth the carnall eating of his body both by telling them of his ascending into heauen verse 62. What if yee shall see the Sonne of man ascend vp where he was before as if he should say I will carry vp my flesh with me into heauen whither your mouth cannot reach nor enter and by shewing that such kinde of carnall eating can profit nothing v. 63. It is the Spirit that quickneth the flesh profiteth nothing the words that I speake are spirit and they are life This only is necessary sufficient vnto saluatiō the corporal carnall eating which is now maintained and defended by the Church of Rome and others i● neither necessary nor profitable nor sufficient nor any way auaileable vnto saluation Nay to many it is hurtfull dangerous deadly and damnable These are like to the Capernaites that did adhere seruilely to the letter wil seeme to sticke closely to the words of Christ howbeit he saith not The words of institution expounded in the bread or vnder the species of the bread is the body but This that is this bread which I haue blessed broken and deliuered into your hands to be eaten with the mouth of the body is my body to be broken for you vpon the Crosse But if the bread it selfe be the body of Christ thē cannot the body of Christ be said to be in the bread Wherefore the words of institution do not teach or require or confirme the carnall presence of the body of Christ in the bread Secondly if the body and blood of Christ had beene really in the bread and wine Christ should haue eaten himselfe euen his owne body and drunke his owne blood which was not yet really and actually shed but rested remained within the veines For it is holden that he did eate of the bread and drinke of the wine with his Disciples and therefore he sayeth I will not drinke henceforth of this fruite of the Vine vntill that day when I drinke it new with you in my Fathers kingdome Math. 26 29. And as he was circumcised for vs not for himselfe and was baptized for vs not for himselfe and did eate the Passeouer also with his Disciples so it may well be thought that he did partake of the Supper as well as of the other Sacraments Moreouer Christ is ascended really into heauen with his body which must containe him vntill his coming againe Acts 3 21 and 1 11. When he ascended he left this world with his body Iohn 16.28 We haue the poore euer with vs but him we shall not haue euer Math. 26 11. It will be said that Christ saith Loe I am with you to the ende of the world Math. 28. It is true in respect of his Deity for the promise is made to the Church of his perpetuall presence prouidence and protection by his Spirit Againe if he were alwaies vppon the earth he could not be our Priest to make intercession for vs as Hebr. 8 4. If he were on earth

4.8 ●●m 4.16 ●or 3.9.10 〈◊〉 12.3 ●or 3.8.10 euen a greater measure of glory after a faithful discharge of the duty when the great Shepheard of the sheepe shall appeare in glory It is not therefore to bee maruelled at that Paul euery where magnifieth the grace of God who had chosen him to be a master-builder in his house to lay the foundation thereof more precious then the gold of Op●ir or then siluer tryed in a furnace of earth purified seuen times 〈◊〉 12.6 Now if the calling be in it selfe honourable ought it not then to be honored and how shall it be honored if they that be in the calling be not maintained and what shold their maintenance be but as it may be agreeable to their place they hold And if the maintenance must hold correspondence with the honour of the Ministery wee doubt not to affirme and auouch that the recompence of the labours of such as are painful and faithfull in this calling ought to be very bountifull and liberall Our Sauiour saith of this calling ●●k 10.16 He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Hee hath committed vnto them the keyes of the kingdome of heauen ●●tth 16.19 Tel mee if thou were desirous to see one of the kings houses glistering with much gold and shining with pearles and precious stones and at length shouldest finde one that carryed the keyes who being intreated should forthwith vnlocke the doores and bring thee euen into the kings priuie chamber wouldest thou not make much of him and honour him aboue others The Ministers of God are they that keepe the keyes of the gates of heauen they haue power from Christ and vnder Christ to open the dores ought we not therefore to loue thē Chrysost hom 2. in 1. Thessal to reuerence them to honor them This made the Thessalonians receiue the Apostles doctrine 1 Thess 2.13 not as the word of man but as the word of God and he beareth the Galatians witnesse Gal. 4.15 that if it had beene possible they would haue plucked out their owne eyes and haue giuen them to him Our Sauiour telleth his Apostles Matth. 18.18 that whatsoeuer they shall bind on earth shall be bound in heauen and whatsoeuer they shall loose on earth shall bee loosed in heauen Did not Pilate thinke himselfe aduanced to great honour that he could say Knowest thou not that I haue power to crucifie thee Ioh. 19.10 and haue power to release thee If a Prince should impart to any of his subiects this authority that as high Marshall he should haue power to put in prison whomsoeuer he would and againe to release them and let them goe Chrysost de sacerd lib. 3. toto sere lib. 1. he would be thought happy and worthy of honour in all mens iudgments It hath pleased the God of heauen earth to bestow a Ministeriall power to giue authority subordinate vnder his to the preachers of the Gospel to forgiue sins and to retaine sinnes saying Ioh. 20.23 Whosesoeuer sinnes ye remit they are remitted vnto them and whose-soeuer sinnes ye retaine they are retained As Eliah by his earnest prayer 1 King 17.1 Luk. 4.25 Iam. 5.17 did shut the heauens that it could not raine vpon the earth and againe by his prayers opened the windowes of heauen that the earth did drinke in the raine and brought forth herbes meete for the vse of man So the Ministers by their earnest preaching doe open the kingdome of heauen to all beleeuers and do shut the doore against all impenitent sinners and by the power of the Lord Iesus Christ 1 Cor. 5.4 doe commit such to perpetuall imprisonment and doe deliuer them to Satan for the destruction of the flesh if haply by this meanes the spirit may be saued in the day of the Lord. This power doe the Ministers execute vpon earth which the Angels themselues do not nor cannot exercise in heauen To what end haue we spoken all this touching the power and authority of the Ministers Surely from thence to infer that their maintenance ought to be answerable to their Ministery and to shew that if wee withhold from them their due we withhold from God whose deputies they are deny him his right for all the tithe of the land Leuit. 27.30 whether of the seede of the land or of the fruit of the tree is the Lords it is holy vnto the Lord and consequently we hinder the worship of God and thereby as much as lyeth in vs destroy the soules of many thousāds which otherwise might come to repentance acknowledging of the truth Remember therefore these two Principles See more of Tithes in the 18. chapter which both ioyne in one that the tythe of the land is the Lords verse 30. and that the tenth shall bee wholly vnto the Lord verse 32. As then we doe tender the continuance of the worshippe of God so we should render to the Minister his due maintenance that he may receiue comfort and encouragement in the worke of the Lord and thereby make it manifest that we are ready to bring to God the best sacrifice we haue and so to serue him in the best manner Thirdly acknowledge from hence that it Vse 3 is our duty to honor God with al our substāce and that wee can no way so well imploy our goods as when God is honoured and glorified by them The wise man saith Pro. 3 9. Prou. 3.9 Honor the Lord with thy substance and with the first fruites of thine increase And we heard before that Abel brought to God of the fattest sheep he had Exod 23.19 and 34.26 he offered vnto him the best Gen. 4. he offered a better sacrifice and also a greater sacrifice then Cain Heb. 11 4. He spared for no cost he brought not the worst he had or what came first to hand thinking that whatsoeuer he brought was good enough for the Lordes seruice and to be consumed with fire but he gaue the best hee had and would haue giuen better if he could Whosoeuer doth to the vttermost the best he can doth make it plain he would do better if he could From this practise of Abel had the Law his foundation that was afterwards written that nothing which was lean or lame Deut 15.21 Leuiti 22.20 or maimed or mishapen or blinde or any way blemished should be offered to the Lord. If any ask how this belongeth vnto vs. I answer the Ceremony is ended in Christ howbeit the equity remaineth and bindeth vs for euer Now then if the question be further demanded how this Law reacheth to vs and how we may honor him with our first fruites and riches I answer by giuing to him the best in euerie kinde that we haue This consisteth in many particular branches and teacheth vs diuers particular duties First of all here is offered that to

the Canon the clattering of Armor crying in our streetes for then it were to be hoped we would turne vnto God in our misery repent vs of our iniquity and flie vnto God in our aduersity We see by wofull experience that peace prosperity haue lulled many of vs asleepe in a bed of case haue done the Church more harme then cruell war and bloody persecution True it is the blessings of God are not hurtfull of themselues but our corruption turneth that into a curse which God bestoweth as a blessing So that he which should haue beene vpright is laden with fatnesse Deut. 32 15. and spurneth with his heele Therefore God is constrained to punish vs to take his benefits from vs and to bring vs into order and obedience by the want of them Vse 3 Lastly seeing afflictions and chastisements draw vs to God as losse of the battaile did heere the Israelites we learne that whensoeuer they lie vpon vs and presse heauily vpon our bodies our soules our neighbours our familes our friends whether they be common or priuate calamities then it is high time to turne vnto God and to search out the cause of our affliction This must be our practise feeling when his hand is vpon vs when he scattereth the brands of his fire and shooteth the Arrowes of his Quiuer when he draweth out his glittering sword and his hand taketh hold of iudgment whē he sendeth famine dearth of bread or the famine of his word which is the sorest and sharpest famine as the Prophet affirmeth Amos 8 verses 10 11 12. Then is cause of humiliation then it is time to cast downe our selues at the foorstoole of God to cry to him to spare his people The Lord thretening by his prophet a great and fearefull iudgement vpon the Land that shall turne their feasts into mourning and make it as the mourning for an onely sonne Doth he meane the sharpenesse of the sword or the arrowes of famine or the inuasion of enemies or the deuouring of wilde beasts or the raging of the pestilence or the carrying away into banishment and captiuity which are the things that worldly minded men feare and regard No But a famine of hearing Gods word that they shall wander from sea to sea and from the North euen to the East shall they runne to and fro to seeke the Lord and shall not find it In that day shal many perish for thirst according to the doctrine of Salomon Pro. 29.18 Where vision ceasseth the people perish Howsoeuer therfore carnall prophane men haue no sense or feeling of any thing but of earthly losses yet the Spirit of God teacheth and euery faithfull soule acknowledgeth that as there is no blessing like to the blessing of the word so there is no worke of his iudgement like to the want of his word And howsoeuer the Pastor may not want the people in respect of the meanes of his maintenance inasmuch as God hath ordained that they which preach the Gospel 1 Cor. 9 1 should liue of the Gospel yet the people want the Pastor more as the child wanteth the nurse more then the nurse the child as Lamen 2.11 12. The babes sucklings swound in the streets of the city they haue said to their mother Where is bread and drinke when they gaue vp the ghost in their mothers bosome Now the Ministers are called not onely the Fathers but the Nurses of the Church 1 Thess 2. We were gentle among you euen as a Nurse cherisheth her children and the Apostle exhorteth that as new borne babes we desire the sincere milke of the word 1 Pet. 8 ● that wee may grow thereby because we haue tasted that the Lord is bountifull And thus much of the end and vse of afflictions which God sanctifieth to the good of his Church that thereby they may draw neerer vnto him Israel vowed a vow vnto the Lord and said If thou wilt deliuerer this people into mine hand c. The people pray promise and vow vnto God the destruction of men cities if God would deliuer them into their hands We learne hereby that vowes are lawfull Doctrin● It is lawf● to vow an● such are t● performe● so vowing we are to performe the same This we see practised by Iacob going to his vncle Laban for auoiding the fury of his brother Esau Gen. 28.20.21 Hannah vpon condition of hauing a sonne 1 Sam 1 ● P●al 6● 1● 132 2 5. vowed him for a perpetuall Nazarite to the Lord. So doth Dauid oftentimes make vowes to God in the time of his trouble vpon condition to be deliuered out of his trouble Thus in this example of the Israelites in this place wee see that if God would bee on their side when their enemies rise vp against them to swallow them vp quicke and deliuer them as a bird out of the snare of the Fowler Psal 124 ● they promise and vow the performance of an outward and bodily exercise So then out of this place the doctrine of vowes may bee strongly confirmed and the lawfull practise of them sufficiently maintained and warranted to be good and godly Reason 1 For to come to the reasons whereupon the doctrine standeth a lawfull and holy vow is a profitable helpe to further vs in the worship of God True it is a vow is not a part of Gods worship no more then fasting is as fasting is no more a part of Gods worship then feasting or eating and drinking is which in it selfe and by it selfe considered pleaseth God no more then externall and bodily exercises doe ●m 4.8 yet it is an helpe and furtherance of the true seruice of God a prop and stay to further the same The kingdome of God standeth not in outward things as the Apostle teacheth It is not meat and drinke but righteousnesse and peace and ioy in the holy Ghost Romanes chapter 14.17 But when wee promise to God with full purpose of hart some outward duty it serueth the better to excite and stirre vs vp to repentance and thankesgiuing toward God And thus the seruants of God haue vsed it Reason 2 Againe it is farre better neuer to vow then hauing vowed not to pay and performe that which is gone out of our lips so as wee may reason as Peter doth with Ananias Acts 5.4 Likewise may it be said to such as breake their lawfull vowes offered vnto God was it not in thy liberty to vow or not to vow how thē hast thou conceiued this wickednesse in thy heart to lie not to men but vnto God Vowes were prescribed or appointed by the Law of God as testimonies of faith ●ron in Ec● cap. 5. and bonds of that reuerence and obedience which we owe vnto him therefore to vow and not to pay performe the solemne promise and couenant that we haue made is impudently to mocke God and consequently to pull great punishment vpon our owne heads This the Wise man

will teach vs to giue the glory to his name and to lift vp our hearts in thanksgiuing to him Lastly it becommeth vs to ascend as it were Vse 4 by steppes to an higher comparison from the body to the soule and from the meat that perisheth to that which endureth to euerlasting life For seeing wee vnderstand that GOD is thus carefull to feede our bodies it is much more reason that we should seeke at his hands the nourishment of our soules If we haue not this skill and consideration in vs the Fowles of the aire and the beasts of the fielde will bee witnesses against vs to condemne vs. This is the voyce of faith the other the voyce of Nature Nature is wise enough to tell vs when wee want prouision for the body but it must be the office of faith to tell vs when wee want food for the soule Wee are ready to cry out oftentimes What shall we eate or what shall we drinke or wherewith shall we be cloathed Mat. 6. but few feele the wants of their soules though they be like to perish and pine away wherefore our Sauiour teacheth vs Matth. chapter 6. verse 33. First of all to seeke the Kingdome of God and then all other things shall bee ministred vnto vs. 57 And these are they that were numbred of the Leuites after their families of Gershon c. 58 These are the families of the Leuites the family of the Libnites and the family of the Hebronites c. 59 And the name of Amrams wife c. 60 And vnto Aaron was borne Nadab Abihu Eleazar and Ishamar 61 And Nadab and Abihu dyed when they offered strange fire before the Lord. Wee haue here the third and last part of the chapter touching the numbering of the Leuites apart by themselues branched out into three principall families but specially Aaron is insisted vpon to whom the Priesthood was giuen who is described both by his parents and by his posterity and among his posterity Moses againe singleth out the fact of Nadab Abihu who died when they offered strange fire before the Lord. And albeit we haue spoken of this before chap. 3 4. yet being offered again let vs consider better of it For whereas God commanded fire to bee duely and diligently kept alwaies burning vpon the Altar wherewith the sacrifices were to be consumed and must neuer be suffered to go out Leuit. 6 9 12 13. they presumed to offer sacrifice with strange fire and therefore dyed before their father for as well they might haue taken a strange beast as a strange fire the one beeing no lesse forbidden thē the other Wherby we see the euil persons are cut off betimes 1 Chro. 24.1 2 and are not suffered to liue out halfe their dayes This heauenly fire which GOD sent to consume his sacrifices was brought into the Temple built by Salomon and there it continued from one generation to another vntill the destruction of the Temple and the City The 2. booke of Macchab. not Canonical True it is the author of the second book of Macchabees telleth vs a tale that when Nehemias had builded the Temple and the Altar he offered sacrifice with this fire for when tht Fathers were ledde into Persia the Priests that were deuout tooke the fire of the Altar priuily and hid it in an hollow place of a pit without water where they kept it sure so that the place was vnknowne to all men wherefore he sent for the posterity of those Priests that had hid it howbeit they could finde no fire but thicke water which being sprinkled vpon the wood and sacrifice there arose a great fire so that euery man that saw it maruelled 2 Maccha 1 18 19 20 21 22. Wher we see two things are coupled together the building of the Temple and Altar by Nehemiah and the sending of fire from heauen by God these may well bee ioyned the one being as true as the other But it is plaine by the whole Scripture that Nehemiah builded not the Temple if we shal consider the circumstances either of the persons or of the time or of the place For the Altar was builded by Zerubbabel and Ioshua in the reigne of Cyrus so soone as by his proclamation they returned from the captiuity of Babylon to wit the seuenth moneth after Ezra 3. And touching the Temple though the foundation beganne to be laide while Cyrus himselfe yet liued yet it was not ended finished before the sixt yeare of the reigne of Darius Nothus Ezra 6 which was many years after Iohn 2 20. But Nehemiah was then in Babylon and not yet come to Ierusalem forasmuch as hee obtained leaue of the king of Persia to go thither in the 20. year of Artaxerxes Mnemon the successor of this Darius Ezr. 4. 7. Neh. 1 2 by which computation of time it will appeare that the Altar was builded an hundred yeares and more and the Temple finished at the least 30. yeares before the comming of Nehemiah so that the author of this second booke of Macchabees is not a little deceyued in his Chronology and discouereth that he wrote by a meere humane spirit according to his owne confession in the shutting vp of the booke wherein hee craueth pardon for his slips and ouersights 2 Ma. 15 38 3● we see there was great need he shold do so Now from the former premisses I reason thus This fire discouered to Nehemiah was kindled of God when he had builded the Temple and the Altar But he neuer builded the Temple and the Altar Therefore this fire was neuer kindled of God Againe the author of that booke testifyeth that after Nehemiah had receyued this fire from God the king of Persia built a Temple vnto it but wee may truly affirme hee neuer built any such Temple forasmuch as the Iewes neyther had neyther indeed might haue any other Temple then one and that at Ierusalem before the comming of the Messiah which the Lord had chosen to put his name there It might be that the kings of Persia that king in particular might builde a Temple to fire which they worshipped as God howbeit this is spoken by way of supposition and hath no relation to the fire here spoken off Neyther can this be vnderstood of the Tēple at Ierusalem but must be referred to some other built elswhere if haply any were built at all For it is sayde that after the Temple and Altar were builded and Nehemiah had offered sacrifice this came to the eares of the king of Persia and then hee commanded this supposed Temple to be erected Againe Nehemiah expressing his iourny vp to Ierusalem and comming to the sepulchers of his fathers maketh no mention of the finding of any such fire which no doubt he wold haue done if any such had beene offered vnto them For he reporteth many sundry things done by him in that booke hee mentioneth their offering of sacrifices with great ioy and gladnes chap.