Cor. 4.16 Sometimes by both joyned together I beseech you therefore brethren by the mercies of God that you give up your bodies a living sacrifice holy acceptable unto God which is your reasonable service Rom. 12.1 In my Text there is insinuatio ex re â—â—ta ipsis causae visceribus sumta And insinuation of this kind is most potent We are ready alwayes to enquire cui bono If we search all Rhetoricks cells we shall not find any trope or figure which was at any time so impudent or imprudent as to perswade any thing which had not faciem boni The unjust judge Luke 18. although he neither feared God nor regarded man had his end in avenging the widow of her adversary He did it ad redimendum vexationem because the widow troubleth me I will avenge her left by her continuall coming she weary me S. Paul borroweth a preface from his doctrine that furnisheth him with arguments most prevalent over mens affections It 's true and worthy of all acceptation Here 's * Themist Orat 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aditus illustris The Rhetoricians rule concerning Exordium's is observed Neither is he wanting in the observance of that other rule prescribed by Horace to Poets usefull also for Oratours Si vis me flere dolendum est Primùm ipsi tibi Himself is affected with what he writes to others In the verse next but one before he commemorates that he had been a blasphemer a persecutour and injurious He addes in that verse that he obtained mercy In the 14. verse he mentioneth his pledges of mercy obtained of his justification viz. his faith and love These graces assured him of Gods favour In the 15. verse he celebrates and crowns the fountain of all mercy and grace 'T is a faithfull saying and worthy of all acceptation that Christ Jesus came into the world to save sinners His affections strive with his faith and as if more nimble first drop out of his pen get the first vent and expression preface to the Gospel-doctrine he believed So I am fallen upon the words of the preface as they have respect to S. Paul They are as so considered in the first place vox conversi peccatoris in Christo exultantis the voice of a convert triumphing in Gods free grace in Christ He who had so much used Esaus hands now hath got Jacobs voice and the context will vindicate him from dissimulation Her 's lumen non siccum sed affectibus maceratum Here are good tidings if true and they are as true as profitable to souls which have been enthralled under sinne and Satan They are as true as truth it self That Christ come into the world to save sinners is the onely cordiall to a sinne-sick soul Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreover such truth as is suteable to the stomach as well as pleasing to the palate such truth as apports nourishment to each true Christian I shall speak of the truth and acceptablenesse of the doctrine delivered by S. Paul hereafter You see how the words of the preface respected S. Paul a sinner I shall now explain them more largely as they are vox evangelizantis as they are the words of Paul a preacher of the Gospel The words of the Preface may be considered as respecting S. Paul a preacher of the Gospel both as they are a preface and as they contain the qualities of the following doctrine As referred to him under the first of those notions they commend unto us those bowels of pity and that sincerity which he used in the dispensing of Gospel-truths As he freely received so he freely and without envie giveth with the lepers 2. Kings 7.9 apprehends he should contract guilt and blame to himself if he withheld good tidings himself eâdem operâ triumphs in the rich and sure mercies of the Gospel and with best advantage commends them to others The words of the preface as they contain the qualities of the doctrine following referred to S. Paul speak him one which taught truth moreover such truth as was worthy of all acceptation 1. Gods faithfull Ministers such as labour sincerely in Gods vineyard preach truth 2. What is worthy of all acceptation 3. They joyn these two together First of the first Those who are faithfull in the ministery preach truth This hath been their constant practise To give instances of all would take up more time then is allowed me I must in the proof of the point rather use an example then an enumeration S. Paul as if it was decreed that truth should viam invenire vel facere useth the profession of it sometimes for a preface and sometimes for an apologie for a preface in my Text This is a faithfull saying for an apologie Acts 26.25 I am not mad most noble Festus but speak forth the words of truth and sobernesse for a preface and apologie together Rom. 9.1 I say the truth in Christ I lie not my conscience also bearing me witnesse in the holy Ghost You see the practise of S. Paul and he thought also that he had the Spirit of God 1. Cor. 7.40 This argumentation although from an example is valid We may argue from a part to the whole in essentialls And to be well affected towards the truth is essentiall to each sincere preacher of the Gospel Should we esteem the 17. of the third of the Epistle to the Philippians and the sixteenth of the fourth of the first Epistle to the Corinthians in which S. Paul exhorts us to be followers of him to be counsel rather then precept to have been dictated by a private spirit yet we could not but acknowledge the first of the 11. of the first to the Corinthians an Oracle there he saith Be ye followers of me even as I am also of Christ Truth is Christs banner The Apostles and all who have been his sectatours have fought under it hoc signo vicerunt Christ is truth it self archetypall truth He is truth essentially so could not but use it in his expressions whether theoreticall or practicall His enemies the Pharisees and Herodians make a glorious confession Matth. 22.16 We know that thou art true and teachest the way of God in truth neither carest thou for any man for thou regardest not the person of men And in John 8.40 Ye seek to kill me a man that hath told you the truth which I have heard of God He was born to this end that he should bear witnesse of the truth Joh. 18.37 He was truth according to his essence likewise according to his offices He was and likewise taught and by holy violence imposed upon his subjects the true way to salvation He is the way the truth and the life Joh. 14.6 He is full of grace and truth Joh. 1.14 The Law was given by Moses but grace and truth came by Jesus Christ Joh. 1.17 We cannot be saved by the Law the new Covenant that of grace is the true way to heaven The sweetnesse of
is worthy of all acceptation deliver honourable truths likewise precious truths They preach axiomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are capable likewise of another construction viz. to be worthy of all acceptation shall not formally signifie the truth of the doctrine that it is such as may safely be received believed but the comfortablenesse of it the benefit and advantage from what signified by it What S. Paul here expresseth may in part be comprehended by the affections of the Argives when by the Romanes delivered from the tyranny of the Macedonians and Spartans Quae gaudia quae vociferationes fuerunt quid florum in Consulem profuderunt The Praeco in the quinquenniall games at Nemea is forced to pronounce the word Liberty iterum iterúmque * It concerneth not in regard of my present use of the story whether the falling of that fowl out of the aire to the ground ought rather to be imputed to rarefaction or vertiginousnesse together with astonishment an effect thereof Plutarch maketh mention of both these reasons in his Flaminius and clearly preferreth the latter in his Pompey The aire was so dissipated with their acclamations ut corvi fortuitò supervolantes in stadium deciderent They entertained that news of liberty as worthy of acceptation 'T was to be wished that thousands were not duller in their affections when spirituall liberty is offered when Christ offers to rescue us from our ghostly enemies from those arch-tyrants sinne and Satan Certainly this news ought to be welcomed with greater enlargement of affections with fuller expressions of joy and thankfulnesse Here 's news worthy of all acceptation 3. Truth and acceptablenesse concurre together in the doctrine of Gods faithfull Ministers Truth and acceptablenesse I say not truth and acceptance When light came into the world when truth was incarnated sonnes of Belial preferred darknesse before light Gospel-truths are worthy of all acceptation That they are not at all times accepted is to be imputed unto the unworthinesse of some to whom they are offered There 's defectivenesse in such Ministers in whose doctrine truth and worthinesse of acceptation meet not together Some out of pusillanimity ambition or covetousnesse wholly accommodate their doctrine to the spirits of vain men to whom they preach altogether neglect truth unlesse it serve as a stalking-horse to their own ends Others busie themselves and disturb the world with empty and worthlesse curiosities Luther justly complained of the School-men that they had changed uses into utrums Some spider-wits spin out themselves into cobwebs There are some truths not worthy of all acceptation Probable conjectures are much to be preferred before palpable falshood certain truth before conjectures acceptable truth before frivolous knowledge what truths are worthy of all acceptation ought to have the first place in our estimations in our acceptations Labour not for the meat which perisheth I may here adde an opportune caution No one ought to arrogate such truth and acceptablenesse to his own judgement as may fit it for a rule to be imposed upon others Learned D. Davenant in his little Treatise zealous for the peace of the Church determines well That the Papists should they not erre in fundamentals yet were not to be received into union and communion because they obtrude upon others for a rule of doctrine and manners the Popes feigned infallibility After this caution an advertisement will be seasonable That we may be enabled to preach as we ought truths worthy of all acceptation knowledge is necessary Truths statue as I said consisted of the Alphabet Ignorant Doctours are unworthy deliverers of truths worthy all acceptation We speak what we know saith our Saviour Joh. 3.11 We know what we worship Joh. 4.22 Those who take upon them to be Christs Ministers must propound their Master for a pattern Study to shew thy self approved unto God a workman that needeth not to be ashamed rightly dividing the word of truth 2. Tim. 2.15 To divide rightly the word of truth requireth knowledge and knowledge sufficient for this task nowadayes prerequires industry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The spirit of prophesie rested upon many in the Primitive times Eusebius saith upon some in his age * I cannot assent to Miltiades quoted by Eusebius out of Apollinarius affirming that the gift of prophecying shall remain in each Church till Christs last coming His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Euseb Hist. Eccles lib. 5. cap. 17. We have no warrant to expect it after truth propagated and sufficiently confirmd by former miracles As we preferre the newest Philosophy so the ancientest Divinity We may justly suspect them of falshood and delusions who arrogate to themselves to utter Oracles to teach by revelation * Lactant. de fal sap lib. 3. cap. 8. Anaxagoras complained circumfasa esse omnia tenebriâ— Empedocles augustas esse sensuum semitas Democritus quasi in puteo quodam sic alto ut fundus sic nullus veritatem jacere deâ—â—ersam The well is deep and these wanted buckets wherewith to draw we have a Doctour who if we be not wanting to our selves will direct us into truth but who is not wont to expend miracles where ordinary means may be had We ought to be diligent in our private callings sed labor est inhibere volantes I have heard it objected against our Clergy that many of those who were more sober and temperate made it their chief work proficere rather then prodesse to inform themselves more then to instruct others to know rather then to teach Some by their ambition of being Seraphims are hindered from being Angels they are so much for illumination that they are nothing at all for ministery * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fieri solet ut quicquid pauci assequi possunt id in multorum reprehensionem incurrat Ptolem Tetrab lib. 1. cap. 1. See also Petiscus in his Epistle prefix'd to his Trigonometrie edit 1. The authour of nuncius propheticus towards the end of his apology for humane learning I easily believe what a learned Divine when some alleadg'd that he bestowed his time in unprofitable studies apologiz'd for himself That they were not angry with him for his ignorance but for his knowledge that he neglected not what they knew though he studied some things whereof they were ignorant but conceive also against the other extreme that none ought to live to themselves that 't is not sufficient that men do no hurt but that they are bound to do good likewise that they ought to perform such offices to those committed to their charge as their places require Contemplation when occasion of being usefull to others is offered especially if we have admitted of any engagement must strike sail to practise Knowledge alone neither commends us to God or good men The devils
HONORATISSIMO CELEBERRIMOQUE VIRO PROSAPIA NOBILISSIMA SIMVL ET SVIS ILLVSTRI MERITIS IN PARLIAMENTARIO REGNI ANGLICANI CONSESSV SENATORI EXIMIO MECAENATI SVO NATIVO SED CONSILIO CONSVETVDINEQVE CONFIRMATIORI CERTE MVLTIS NOMINIBUS PLURIMUM NEC VNQUAM SATIS OBSERVANDO GULIELMO PIERREPONTE ARMIGERO CUJUS BENEFICIA RELIGIOSO QUODAM SILENTIO SUSPICERE AC REVERERI QUAM PROTERERE PROFANAREQUE SERMONE NIMIS INCONGRVO SATIUS EST VISVM TRACTATVS DUOS SEQUENTES QUORUM ALTER PRIORIS SOBOLES EST ET APPENDIX ANIMI SUI JUXT A AFQUE OFFICII SED IMPAR UTRIUSQUE SYMBOLUM L.M.D.D.C.Q. Laurentius Sarson ¶ To the Reader The lesse skilfull Reader may omit what is contain'd between page 25. and page 69. The rest was delivered in Sermons and is both more practicall and facile 1. TIM 1.15 This is a faithfull saying in another translation a true saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom I am chief WE may observe in this Scripture three generall parts First the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Preface or introduction to a doctrine preached by S. Paul This is a faithfull saying and worthy of all acceptation Secondly the doctrine it self Christ Jesus came into the world to save sinners I may fitly apply to my Text what is spoken of the Church Cant. 7.2 Thy belly is a heap of wheat hedged in with lillies Thirdly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Epilogue whereof I am chief The Preface contains his commendation of the doctrine and the Epilogue the application of it to himself Here 's meat and sauce and a stomach We have in the doctrine * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Clem. Alex. Admonit ad Gentes spirituall food the bread of life the Manna which came down from heaven Christs merits sinners redemption Here 's meat which should need no sauce were not our stomachs vitiated and squeamish of what most nutritive S. Paul in the end of the verse intimateth his hungring and thirsting after Christs merits For those words of whom I am chief although they have other respects and moments not to be omitted are the yawning or gasping of an hungrie soul a grone under the weight of sinne a panting after nearer union with Christ Such is the stomach of each Christian of all who are apprehensive of their own emptinesse and affected with it of all who have not scared consciences hardened hearts and stupefied affections These words are likewise an application of Christs merits to himself Christ came into the world to save sinners such onely efficaciously as are or shall be wearied with their sinnes and weary of them such as acknowledge their sinnes and desire to be delivered from the guilt and from the stain of them from the punishment and from the practise of sinne and find that they are unable to relieve themselves unable to justifie or sanctifie themselves and therefore are willing to accept of a Saviour The last particle of the verse is as you see vox esurientis vox mendicantis vox comedentis I doubt not but many an honest soul here present reads in his own heart what no language can expresse S. Pauls affections resulting from the conjunction of two of his apprehensions expressed in my Text one of his own spirituall wants the other of Gods free grace in Christ with what intention of love and desire with what comfort with what devotion with what zeal he embraced a Saviour We have here a full resemblance of that in the Psalmist Psal 81.10 I am the Lord thy God which brought thee out of the land of Egypt open thy mouth wide harcebh-pica dilare thy mouth and I will fill it If here be any who have not tasted how good and gracious the Lord is here is also sauce sufficient to commend unto their palates the Gospel-provision set before them 'T is a faithfull saying and worthy of all acceptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equivalent to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew signifies both true and faithfull * See Heâ—â—sius in his Pâ—â—â—â—gomena in â—â—erâ—itat sacr And upon Matth. 12.20 See notes upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theocritus his syrinx cidyll 32. Nothing is more usuall then that when a word hath severall significations another word whether in the same or in a distinct language having properly one of the significations should be enlarged to the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faithfull is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true These words I conceive have a double aspect one to S. Paul another to the doctrine preached by him Each brings forth twinnes First they contain the qualities the value the worth the truth and acceptablenesse of the doctrine Secondly they precede the doctrine are a preface an introduction to it I shall deferre the first of these habitudes till I come to the doctrine it self That respect also which they have to S. Paul is double The words speak him who wrote them a Saint but may be considered as the language of one that had been a Saul a persecutour that is of a convert reflecting upon his sinnes or as the words of a preacher of the Gospel Under the former relation they may be termed vox exultantis and under the other vox evangelizantis I shall premise to the main doctrine somewhat upon the words preceding as they are a preface or introduction moreover as they have respect to S. Paul First of the first as these words This is a faithfull saying and worthy of all acceptation are a preface or introduction to the doctrine following they afford us this observation viz. That mens hearts are so perverse about spirituall things that art rhetorick an holy craft and wilinesse is necessary in the delivery of points of greatest concernment of greatest advantage such as hold out to them salvation We must not conceive that S. Pauls Epistles written to Timothy concerned Timothy alone each Epistle in the New Testament to whomsoever it is inscribed may serve for the instruction of each sinner those excepted who by the sinne against the holy Ghost have debarred themselves from heaven and of each convert Wicked men are averse from attending to what would conduce most to their welfare First I shall clear the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is so is evinced from those many aggravations of naturall mens perversnesse in Scripture First from plain and direct expressions of mans perversenesse The 13. of the 2. of Jeremy is to this purpose very accommodate For my people have committed two evils they have forsaken me the fountain of living waters and hewed them out cisterns broken cisterns that can hold no water See also Jer. 5.3 O Lord are not thine eyes upon the truth thou hast sticken them but
this truth is described in the Canticles As the apple tree among the trees of the wood so is my beloved amongst the sonnes I sat down under his shadow with great delight and his fruit was sweet to my tast Cant. 2.3 The fruit of this beloved one is the good tidings of the Gospel The hands of those who open to Christ who admit him into their souls drop with myrrhe Can. 5.5 Obedience is truth propagated veritas protensa Truth like the precious ointment wherewith the high Priests were installed runs down from the head into the skirts of each Christians garments The anointing which ye have received of him abideth in you and this anointing is truth 1. Joh. 2.27 But neither do I deny that mor nghobher ngal cappoth hammanghul myrrha transiens super manubria serae may fitly be interpreted grace disposing us to admit truth when it knocks at the doores of our hearts Myrrhe passing upon the handles of the lock is grace oyling the locks of our hearts A kingdome divided against it self cannot stand Those who invent or propagate falshood are Satans agents Christ prayeth to the Father for his disciples Joh. 17.17 that he would sanctifie them through his truth He promiseth his disciples another Comforter who should abide with them for ever even the spirit of truth Joh. 14.16 17. cap. 15.26 he foretelleth that the Spirit of truth should guide them into all truth Joh. 16.13 Christ is the head of truth Alpha and Omega Apoc. 1.11 His Ministers the 24. Elders have the next place to him Apoc. 4 4. These are the neck of truth Beta and Psi With the Grecians the Alphabet was truths statue Veritas effingebatur ex literis Graecis cujus caput ex α ω collum ex β Å‚ caetera deinceps membra ex literis prioribus deinceps ex sequentibus posterioribus per seriem quandam All Gods children and so his faithfull Ministers are incorporated into truth Gods Ministers are ambassadours and agents for the God of truth and as the Jews are wont to say in another sense speak in the language of him that sent them They are anointed with the Spirit of truth You have proof of the point à posteriori á priori Here an objection is obvious Do none of those who have devoted themselves to the preaching of the Gospel swerve from truth I acknowledge that they frequently do I answer first that I spake concerning such as were sincere in the ministery There are ravenous wolves in lambs attire many out of covetousnesse pretend what ambition will not suffer them to perform If we roll over Ecclesiasticall histories we shall find that ambition created all the ancient errours and heresies Too many nowadayes are readier to close with errours hatchd by Papists and to arrogate to themselves to be the first inventers of them then to retain truth professed by those who have ever been thought Orthodox I yield that some betrusted with most are most defective in their duties Some mancipated to themselves abound in dissimulation I spake of such as were faithfull labourers in Gods harvest such preach not themselves not their own inventions but the truth of the Gospel Secondly there are reliques of weaknesse imperfection and darknesse in Gods children they sometimes embrace a cloud in stead of a goddesse I shall now propound to you some considerations which commend truth to us and will be to us so many motives to love it and use it First true doctrine is to be preferr'd before false because it is more firm and permanent Plato saith in his first book de legibâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We may pronounce the same of truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errours and heresies are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 short-liv'd So much is abundantly confirmed by Ecclesiasticall histories Secondly truth is of a prevailing nature He that sat upon the white horse Revel 6.2 had a bow and a crowâ— was given to him and he went forth conquering and to conquer We are assured that Christ is risen from the dead howsoever the Jews oppugne that truth because all who at any time rise up against him fall Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is sweet as Mercuries Priests were wont to say when they eat their figgs Falshood lies errours heresies are of a contrary quality We took sweet counsel together and walked unto the house of God in company Psal 55.14 My meditation of him shall be sweet I will be glad in the Lord Psal 104.34 How sweet are thy words unto my tast yea sweeter thâ—n honey to my mouth Through thy precepts I get understanding therefore I hate every false way Psal 119.103 104. They shall heare my words for they are sweet Psal 141.6 What 's true may be bitter and unpleasant but this is by accident besides the nature of truth The unpleasantnesse is not to be imputed to truth but to the subject the matter about which it is conversant Who wish that this or that report may prove false expresse no dislike of truth They could wish at the same time the contrary was true Those palates are vitiated diseased non-sensicall which disrellish truth Lactantius saith wittily and truly Divin Instit epitom c. 6. Veritas licèt ad praesens sit insuavie tamen cùm fructus ejus atque utilitas apparuerit non edium pariet ut ait Poeta sed gratiam All truth is amiable but especially the truths of Christian religion Evangelicall truths are Solomons imrei-nongham eloquia jucunditatis Prov. 16.24 They are as the honey-combe sweet to the soul and healing to the bones Truly the light is sweet and a pleasant thing it is for the eyes to behold the sunne Eccles 11.7 The Commeedians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life is sweet is a good comment upon this Text. But neither is that of the Psalmist to be pretermitted in its explication Gods word is a light to our feet and a lantern to our steps Fourthly truth is the power of God to the conversion of souls Fifthly truth is spiritually nutritive of the soul Painted fire will not burn Meat received onely in a dream will not nourish Imaginary truth Chimera's will not refresh and feed the soul Errour in the judgement is wont to side with perversnesse in the will and affections wickednesse in life and conversation Such is the destinie and lot of falshood If any doctrines not faithfull should be able to advance sanctitie Papists tenents concerning a possibility of fulfilling the Law and concerning merit should be they But we see it is quite otherwise no sect in the world is more defective in purity of life God although wont often to work good out of evil never cooperates with evil means which spoil him of his glory The Gospel is the bread of life pabulum animarum As it is the power of God to the conversion of sinners so likewise to the encrease of grace Sixthly truth is of an healing nature 2. In the next place Gods Ministers preach what
himself and made what was remote actually intelligible Moreover vision and the word of the Lord in the minds of prophets were representative of things compounded or divided Themistius tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that intellectus agens is most like unto God Alexander in his second book de anima chap. 20. and 21. holds that intellectus agens is God that it is that understanding which was the creatour of all things Plato seems to be almost of the same opinion by his sixt book de republica Themistius upon the third de anima conceives as much What Aristotle as appears from his words before cited attributes to a light within us Plato de repub lib. 6. referres to a sunne without us to him who is the true light that enlighteneth every one that cometh into the world I mean to the eternall Sonne of God Knowledge saith Plato is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Besides the eye of the mind and intelligible objects he judgeth a sunne necessary to the procreation of sight of truth of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This sunne to wit whose beams are knowledge and truth I call the off-spring or sonne of the cheif good whom the chief good hath begotten like and equall to himself what this in an intelligible place to the mind and things understood that the other corporeall sunne in a visible place to the sight and things seen Almost each word is big with a deity The sonne of the chief good and whom the chief good hath begotten and begotten like to himself and who is that to the mind and things intelligible which the sunne to the sight and visible objects and that sunne in an intelligible world as this in the visible He could not speak more clearly that there is a Sonne of God or that this Sonne of God is God or that by him mankind is illustrated Platonists had as good reason to conceive that S. John was one of their tribe from the ninth as from the first verse of the first chapter of his * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. thus Amelius in Euseb praeparat Evangel lib. 11. c. 19. Vigerus thus translateth him into latine Atque hoc planè verbum erat inquit per quod sempiternum cùm esset existebant omnia quae siebant quemadmod m Heraclitus loqueretur quod ipsum videlicet Barbarus etiam ille apud Deum in principii gradu ac dignitate constitutum imò Deum simul esse pronunciat per quod facta simpliciter omnia sâ—nt in quo quicquid factum est vivens vita aliquod pro sua quodque naturae fuerit c. Gospel Mankind is illuminated by Christ the eternall word and wisdome of God This illumination by Plato hath place in Metaphysicall contemplations Corruptible things are saith he confus'd mingled with darknesse and as colours not illustrated by the sunne have a perpetuall cloud upon them The mind converting it self to these is perplex'd and intricated in uncertainty and diversity of opinions Truth and knowledge are begotten by an union of the soul with the idea's of the divine essence According to Plato God we see is intellectus agens to wit performeth when metaphysicall truths are understood what offices are commonly ascrib'd to that faculty That God performs by himself what is attributed to the said faculty when truths are conveyed into the mind after a metaphysicall way viz. by the spirit of prophecy cannot be denyed That the lowest order of Angels by the Rabbins suppos'd to conferre the spirit of prophecy * See Maimon de sundam legit c. 7. sect 2. Vorstius upon that tractate c. 1. p. 19. c. 7. p. 90. Selden de Jure Naturali Gentium juxta disciplinam Hebraeorum lib. 1 c 9. p. 110 111 112 113 114 115. That learned Authour in these pages confirmeth that some Pagans Jews Mahumedans and Christians have conceived that somewhat distinct from the soul to wit the supreme God or some of his ministring spirits or each answerably to differences of persons and occasions were intellectus agens I have not hâ—re produc'd any testimonies about Intellectus agens but what occasion'd by discoursing of prophecy I cited in publick before that noble work was printed Authentick writings intimate as I shall shâ—w hereafter that God spake to the Prophets sometimes immediately sometimes by his embassadours the Angels Later Jews as sectatours of Plato are more for mediatours then were their predecessours yet some of them as they hold that their nation is govern'd immediately by divine providence without the intercession of the host of heaven and the Angels so likewise that God immediately illuminated Hebrews which became Prophets I may not here omit that Ralbag upon Pro. 1.8 departeth from most writers of his tribe I mean Jewish Doctours as making intellectus agens the mind or a faculty of it and that against all reason passive Upon the comma quoted My sonne heare the instruction of thy father and forsake not the law of thy mother by father he understandeth God and by mother intellectus agens Intellectus agens its convenient here to preferre his sense before a Grammaticall construction conceiveâ—h Propheticall influences instill'd into it by God For this cause as he goeth on our Doctours of blessed memorie have called it Metatron which signifieth a mother in the Romane language is by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectus agens evidently shews that they were of the same opinion The Apostles fill'd with the holy Ghost began to speak with other tongues as the spirit gave them utterance Acts 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est sententiosa quaedam mirifica loqui cujusmodi erant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 item non tam ex se quà m ex numinis afflatu impulsu loqui sicut de prophetis scribitur 2. Pet. 1.21 Thus Beza upon that text They spake with other tongues as the spirit imprinted in their minds representations or characters such as was the propheticall word It 's easie likewise by what hath been spoken to interpret that of our Saviour Mat. 10.19 It shall be given you in that same houre what ye shall speak Divine truths contain'd in sacred Scriptures by which soever of the wayes mentioned at first reveal'd to Prophets when to be committed to writing were by the word of the Lord as a new edition imprinted in the mind of the penman if not known before to such a person or if forgotten perhaps somtimes as to be further confirm'd to him * Maimonie saw this truth but perplexed as through a cloud See More Nevoch part 2. cap. 45. de secundo gradu prophetia at least wise God by the secret insinuation of his spirit unlesse he us'd the ministery of an Angel or some other outward expression equivalent commanded that he should write what he perceived And what thou seest write in a book Rev. 1.11 Write the things which thou hast seen c. vers 19. We have other
instances in the Apocalyps chap. 14.13 and 19.6 and 21.5 When any one by divine authority wrote what he knew by the light of nature or what things he had seen done his Commission had the like signature That divine influence which was called the word of the Lord was oft as I may fitly call it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that or somewhat equivalent was alwayes the seal of truths whereof God peculiarly and by way of appropriation vouchsafed to be accounted the authour I have reckon'd up severall wayes and I believe the heads of all according to which God revealed himself to his Prophets Those who understood what should come to passe by notions instill'd into their minds had vast advantage if compar'd with such as were informed by externall resemblances †See Maimon de fundam leg c. 7. Vorstiâ—â— ibid. and are the onely men by Rabbins thought worthy to be entitled Prophets Some Hebrew Doctours affirm that Bathcol filia vocis of which I have spoken already was in Israel after prophecy ceased and that Urim and Thummim is one of the ‖ According to some Hebrew Doctours some degrees of the holy Ghost fal short of prophecy Urim and Thummim are dispos'd by Maimon in the second degree of or rather to prophecy See More Nevoch part 2. cap. 45. Abarbinel with others are divided from Maimon c. He affirmeth in his Comments upon Esay 11. that there was no prophecy and that there was no holy Ghost in the times of the second House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bath kol according to this Doctour could be no degree of the holy Ghost degrees of the holy Ghost between that voice and prophecy But I cannot perswade my self to rely upon Rabbinicall Scriptures unlesse for history concerning things appertaining to their own nation their ancestours neither in that perpetually Prophecy seems to be distinguished from dreams sent into the mind by God and from Urim 1. Sam. 28.6 When Saul enquired of the Lord the Lord answered him not neither by dreams nor by Vrim nor by Prophets Generall words for severall reasons are confin'd to part of their signification Moreover those were Prophets eminently who had resemblances of things future impress'd upon their minds as occasions required throughout the remainder or * Necessariò enim auseâ—tur prophetia ab omnibus reliquis prophetis excepto Mose ante mortem istorum Ãdque vel brevi vel diu sicuti patet exemplo Jeremiae de quo dicitur ad finiendum vel quo finiebatur verbum Domini in ore Jeremiae Davidis de quo legimus ista sunt verba Davidis postrema Idem enim est judicium de omnibus More Nevoch part 2. c. 45. Although I approv'd not Maimonides his opinion I conceiv'd it not necessary to contradict it greatest part of their lives after God once began to reveal himself in such manner to them God sometimes upon speciall occasions reveal'd himself to some extraordinarily in dreams whoÌ„ he never if we may judge by histories propagated to us and other probable reasons before or after illuminated by propheticall influences See Gen. 20.3 31.24 Matth. 2.12 Joseph the husband of the Virgin Mary though God spake to him sundry times in dreams according to his private exigencies moreover when he commanded him to flee into Egypt communicated to him the present danger of the child Jesus when he enjoyn'd him to return into Judea the death of Herod who had sought the life of the child is no where called a prophet God signified not to Saul by dreams what he should do or what he should omit as to Laban Abimelech and to the wise men of the east who had visited our Saviour at Bethlehem and to Joseph God neither made him a prophet for his private and present necessity nor yet inform'd him by his prophets in ordinary †Quando verò dicitur venit Deus ad N. in somnio noctis id prophetia minimè nuncupari potest neque vir talâ—â— propheta sensus etenim est quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admâ—nitio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quaedam viro ejusmodi á Deo facta fuerit deinde quod in somnio illa contigerit Nam quemadmodum Deus caussatur ut homo moveatur ad alium vel defendendum liberandum vel perdendum cccidendum sic quoque caussa est Deus ortus illarum rerum quas in somniis nocturnis exoriri vult Notum enim est neque ullum dubium quin Laban Syrus perfectissimè impius fuerit idololatra Abimelech licèt vir bonus in suo populo fuerit tamen de ipso de terra regno ejus dicit Abraham Non est timor Dei in isto loco nihilominus de utroque Labane inquam Abimelecho legimus venit Deus ad Abimelech in somnio noctis venit Deus ad Labanem Syrum in somnio noctis Quocirca observa istam differentiam inter haec duo venit Dominus Item dixit Dominus inter in somnio noctis in visionibus noctis De Jacobo dicitur Et dixit Deus ad Israelem in visionibus noctis de Labane autem Abimelecho venit Deus c. Hac de causa exposuit Onk los ista venit verbum à Domino non autem dixit de duobus istis revelavit se Dominus Maimon part 2. cap 41. Compare Matth. 2.12 The wisemen being warned of God in a dream that they should not return to Herod departed into their own countrey another way This Scripture in part approveth what cited out of Maimonides Eliphaz though not to be reckoned a Prophet was instructed from visions of the night Job 4.13 Truths not contingent but of eternall necessity are suggested to him after the way of prophecy by which we are virtually admonished not to plead with God Again those more properly may be said to have been prophets who were inform'd by divine revelation what should come to passe then those who merely what they should do or omit God oft vouchsaf'd the latter to some to whom he denied the former but was wont to reveal the latter to whom he communicated the former God frequently in dreams imparted to men what he would have them to do or omit so by Urim and Thummim to the Israelites that they should go up or not go up to battell without presignification of any event The rest of the Israelites were commanded to go up against the Benjamites yet were discomfited by them God instructed not Saul whether or no he should go up against the Philistims by dreams nor by Urim nor by any who was wont to foretell future events The words are yet capable of another interpretation God answered not Saul by dreams or by Vrim that is reveal'd not to him whether or no he should go up to battel nor yet by prophets that is what should be the issue if he went up whether or no he should be victorious That
a passage into the promised land The sunne stood still that they might conquer the Amalekites went backward that he might signifie time added to Hezekiah's life The fire spared the three children Such creatures as have sense and the faculty of feeling pains if their appetites be not satisfied have at Gods command used heroicall abstinency The Lyons whose denne was made a prison to Daniel made good what God promiseth Psal 34.10 The Lions do lack and suffer hunger but they that seek the Lord lack nothing which is good The Ravens fed Elijah by the brok Cherith 1. Kings 17.4 When as Jonah commanded to Nineveh endeavoureth to flie to Tarshish that is the contrary way a Whale brings him back again lands him on the right shore Men have frequently neglected their God When our Saviour came to seek his own his own received him not The Sonne of man hath not whereon to lay his head Matth. 8.20 That the Messias when he cometh shall not have whereon to sit where to rest his body is affirm'd by the Gemarists Our Saviour may seem to have alluded to such a tradition in the expression quoted Yet there remain other circumstances which more aggravate Christs love to mankind and in that they were foreseen likewise the freenesse of his coming As he came of his own accord was not sent for disrob'd himself of majesty look'd upon such as were his enemies yea rebells against him with a friendly aspect was not welcom'd not courteously entertained at his coming so neither was he accepted after such time as he had declared his gracious intentions He came among such as were contumaciously rebellious so fastened to their lusts glued to this present evil world that they would not accept of a Saviour upon most gracious terms offered When light came into the world they preferred darknesse The world cannot hate you but me it hateth because I testifie of it that the works thereof are evil John 7.7 If the world hate you ye know that it hated me before it hated you Joh. 15.18 The Gergesens loved their swine better then a Saviour The Jews preferred Barabbas before Christ an enemy to publick safety before one that came to save mankind As he was vilified throughout his life so at last by a violent death thrust out of the world * It hath been confessd by ancient Jews likewise by Talmudists that the Messias was to be expected about the end of 4000 years from the Creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditio domus Eliae sex mille annos durat mundus Bis milla annis inanitas vastitas Bis item mille annis Lex Denique bis mille annis dies Messiae Gemar Sanhedr cap. 11. But for our sinnes say Talmudists ibid. which are many his coming is deferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed ob peccata nostra quae multiplicata sunt abierunt ex eis viz. annis qui abierunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jachiades upon those words Dan. 12.4 But thou O Daniel shut up the words and seal the book even to the time of the end would have us believe that God seal'd up the time of the coming of the Messias revealed it to Daniel as if with Aristotles Acroamaticks it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He concludeth with truth his animadversions upon that comma 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verùm enim vero Deus non dignabitur clarissima visione cùm Deus reduce Zoâ—nem tunc intelligemus res ipsu◠〈◊〉 sunt They shall acknowledge him whom they have pierced for the Messias Seasonably adde Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nè supputet terminos viz. temporum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixerunt sapientes expirent animam qui supputant terminos R. Jehoshuah the sonne of Levi in the Gemara of Sanhedrin and chapter afore-prais'd conceives that God had resolved that mens delinquencies should not retard his gracious intentions but yet that the coming of the Messias might be accelerated by their deserts He thus glosseth upon that of the Prophet Esay chap 60.22 I the Lord will hasten it in its time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si mereantur accelerabo si non mereantur tempore suo Papists entertain this conceit as orthodox They hold that those who liv'd before and those who in the time of our Saviour by obedience foreseen and the captivity of the Patriarchs in Hades ex congruo merited the incarnation of God the Sonne Neither such as believed in the age in which our Saviour was born nor those in times preceding could by their merits procure or hasten his coming There 's oppositum in apposito an implicite contradiction if we say that sick persons by their perfect health merit a visit from a Physician But neither can the perfect observance of the Law merit any thing from God As no creature could impose upon God the Sonne a Morall so neither a Physicall necessity of coming into the world Astrologers most blasphemously attribute Christs birth to the starres Albumazar affirms Quoties Saturnus denas sui orbis conversiones perfecerit hoc est Expletis annis trecentis semper quasdam magnas res admodum insignes evenire Post Alexandrum enim saith he annis trecentis apparuit Arelasor filius Bel qui Persas contrivit proximé post transactis aliis trecentis annis apparuit Jesus Magister Dux Christianorum Here 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficiently betrai'd He could not as appears divine at what time Arelasor foyl'd the Persians or when our Saviour was born He addes 280. years to his true distance from Alexander Magna Saturni Jovis conjunctio say some Astrologers nascentem orbem initiavit alia praeparavit diluvium alia Abraham vel Moseâ— genuit alia Jesu adventum praenuntiavit alia Mahumeti antecessit Cardan upon Ptolemey's Tetrabible imputeth Christs birth faith with other graces wrought in mens hearts Christian religion begun continued sometimes advanced and propagated other times depressed and contracted to the starres Dum fiunt magnae conjunctiones in primo Trigono quae durant annis 199. singulis 20. fiunt annis nascuntur in orbe inferiori imperia monarchiae tranquillitas pax ex Solis Jovis dominio Item sapientes insignes sterilitates magnae ob triangulum igneum Sic incipit Romanorum monarchia sub Julio Caesare in Δ primo Jesu Dei lex Apostolorum prophetia praedicatio vitiorum purgatio idololatriae destructio justitiae pietatÃsque exaltatio monarchia sacerdotalis in terra per 200. annos donec in primo Δ factae sunt praevaluit monarchia lex sancta pro qua innumeri mortui sunt significante Marte domino Arietis Thus Haly and Cardan as digested by * Astrolog lib. 2. c. 3. art 1. Campenella Petrus de Aliaco is in points mentioned as blasphemous as these cited in his concordia Histor Astrologiae That axiome of Pindar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that I must be
that the Israelites some time before Christs birth by reason of disturbances from their enemies were disinabled to distinguish exactly their tribes He addes Sive igitur in posterum prospicere voluerint sive accepto jam malo succurrere puto simul omnes ad nomen ejus tribus se contulisse in qua religionis puritas diutius steterat in qua redemptor expectabatur proditurus siquidem hoc erat in rebus ultimis suffugium Messiae expectatione se consolari Josephus in the eleventh of his Antiquities conceives that the Israelites were called Jews from Judas Macchabeus But in his second book against Apion the Israelites who came out of Egypt are called Jews His 20. books which contain the history of jews and their Ancestours from the creation are entitled I know not by whom first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talmudists hold that their doctrine concerning moneths to be inchoated by the phasis and years to be intercalated was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traditio Mosaica è monte Sinai and was to be executed by the Sanhedrin in the holy land Maymon Halach Kiddush-hachodesh c. 5. I find in Seder olam Rabba c. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Genebrards translation Hac illa hora Israelitae coeperunt obligari astringi ad praecepta de polenta de praeputio neomeniâ He speaketh of the houre next after the Israelites passage over Jordan But I conceive that by chodesch he meaneth the moneth Nisan to be observed as the beginning of the yeare rather then the phasis of the moon By challah he meaneth the feast of unleavened bread Who desire to be inform'd at what time the Talmudists left off their uncertain accompt may have recourse to M. Selden De Anno Civ vet Judaeorum c. 17. p. 80. The manuscript Karite used by M. Selden affirmeth that the Israelites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the time of the kingdome sanctified their moneths at the phasis of the moon This place I find praised in an elegant discourse composed by the owner of that manuscript authour What M. Selden de anno civili veterum Judaeorum cap. 4. quoteth out of the same Karite importeth that the Karites imagined their lunatick observations as ancient at least as the deluge Perhaps they thought they were for some time intermitted The 150. dayes mentioned Gen. 7.24 and chap. 8.3 they conceive to have for their Epocha the 17. day of the second moneth which they suppose to have been Jiar on which Noah entred into the Ark and to expire at the end of the seventeenth day of the seventh moneth on which the ark rested on the mountains of Ararat If Jiar and the foure moneths next following had all been solide the summe should have been 151. dayes Hence they conclude that about foure solide moneths ought not to be continuous Besides that * The authour of Bereshith Rabba Jarchi and others after Eliezer in Parasch Noah Seder Olam Rabba c. 4. some Jewish writers conceive that 150. dayes which the waters are said to have prevailed on the earth succeeded the 40. dayes of rain †According to Seder Olam Rabba c 4. the last day of the 150. in which the waters prevailed was the last of Jair and the ark began to rest upon the mountains of Ararat on the 17. of Siwan which was the 7. moneth to Casleu in which the 40. dayes of rain ended Nachmanid in Parasch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us that some reckoned the 150. dayes for the prevailing of the waters to reach to the 17. of Nisan and the 17. of the 7. moneth on which the ark rested on the mountains of Ararat to be the 17. of Jair the 7. to Marcheschvan in which the rain began to descend Some that space is to be allowed after the 150. dayes for the abaiting of the waters before the ark rested upon the mountains of Ararat and though neither of these opinions should be true 't is not necessary that the 17. day of the second moneth and 17. of the seventh moneth should be included in the 150. dayes whence will they evince that there were not fewer then foure solide moneths continuous or if they will admit as many solide together as are possible by their suppositions concerning the 150. dayes in which the waters prevailed how will they prove that the seventh moneth was hollow viz. but of 29. dayes Another place in Eliah Ben Moseh quoted by my authour so oft already praised cap. 10. p. 54. clearly expresseth that Scripturary Jews esteem their way of computing years as ancient Noah Nullibi reperimus for this Latine well interpreteth the Originall in Scriptura praeceptam hoc de sanctificandis Neomeniis peculiare fuisse terrae Israeliticae Sed verò manavit â seculis vetussimis adeóque à tempore Noachi Abrahae Patris nostri quibus paex mos ille sanctificandi lunam quocunque locorum Some perhaps will object against Eliah Ben Moseh what Josephus saith of Apion lib. 2. against him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non animadvertit à seipso adductum quo coargueretur Karites who are wont to confine themselves rigourously to written truths are zealous beyond Pharisees for an orall tradition by which they may parcell out time into moneths and years They are easily reconciled to themselves It 's no unusuall thing that some one objection should hinder a rule from being generall If either sect of jews report truth 't was sometimes impossible to make before-hand a Calender for the year following neither are we enabled by any histories to reduce dayes of such uncertain years as have been mentioned to their due positures in any equable accompt Joseph Scaliger as also many other writers before and since affirmeth two things from either of which granted it necessarily followeth that moneths and years such as I have described according to the opinions of Talmudists and Karites were not used in our Saviours age 1. * De emendat temp l. 2. pag. 105. Lansbergius compendiously shews how the Jewish and Grecian years in his opinion differed Chron. saâ—r l. 1. c. 11. He contendeth that Jews from what time the Syro-Macedonians became Lords over them till after the destruction of Jerusalem used a cyclicall accompt viz. Calippus his period which consisted of 76. years 27759. dayes 940. Lunations contained foure metonicall cycles one day subducted I shall not need to explain how the Jews according to Scaliger varied from Calippus in the disposition of full and hollow moneths sith it sufficeth to my purpose to shew that Scaliger thought they used a cyclicall accompt and what were the reasons of his opinion 2. That translatio feriarum was in use throughout the same segment of time The first assertion he endeavoureth to confirm by the testimonies of Josephus and R. Adda This Doctour assigneth to the Jewish yeare 365. dayes 5. houres scrupl 997 1080. moment 48 76. Quid aliud vult saith Scaliger quà m periodum Judaicam fuisse annorum 76. R. Adda's period of
Maimon in his interpretation of the first Perech of Rosch Hasschana in part excepteth Elul and Tisri from the rules of their uncertain accompt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the Mischna of Rosch Hasschana Messengers were sent out from Jerusalem the seat of the great Senate to give notice of the neomenia of Elul to those who were distant that they might observe the beginning of the yeare at due time Maimonides commenteth upon this part of the text in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et dixerunt propter Elul ratione principii anni quia Elul secundum multitudinem viginti novem dierum unde cognoverunt initium mensis Elul inde cognoverunt initium anni in numero seu computo annorum The modus of the moneth Elul was certain viz. 29. dayes and consequently determined the beginning of the moneth following It may be objected that messengers were sent to give notice of the neomenia of Tisri that the solemnities of that moneth might be observed in their due times Maimonie's comment upon the Talmudicall tradition will extricate us from the difficulty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et egrediuntur propter Tisri ut notum faciant initium anni verum quia fieri non potest Elul triginta dierum The beginning of the yeare as we see was twofold one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in computo annorum another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in veritate The 30. day from the Neomenia of Elul if the moon then appeared was the beginning of the yeare both berobh hasschanim and beemeth otherwise onely berobh hasschanim and the next beemeth When these beginnings of the yeare fell on severall dayes the feasts in Tisri the Rosch hasschana it self must needs be excepted were reckoned from the later which was in truth the beginning of that moneth not from the other which was the first of Tisri by dispensation in regard of the Jews distant from Jerusalem It was provided by this dispensation that the beginning of the yeare might be celebrated by all the Jews on the same day We see that Messengers were requisite for the ordering of the festivalls in Tisri besides those who gave notice of the neomenia of Elul It 's clear from what hath been said that one and thirty dayes might possibly intercede between Elul and Marcheschvan to wit when the Phasis was neither the Epocha of Tisri nor of Marcheschvan If such an uncertain computation as hath been spoken of obtained for any segment of time we cannot by knowing the number of Jewish years comprehend the distance of events between which it interceded Scaliger though he affirms that the Jews used the Syro-Macedonian moneths and years after the Seleucidae had power over them till the 344. yeare at least of the Christian Aera and so contradicteth Maimonie before quoted * De emend Temp. lib. 2. pag. 105. denieth not but that in times more ancient Epocha's of moneths were perhaps such as are exhibited in the Talmud and in Maimonides Such an accompt should derogate much lesse from the certainty of Chronology were it confin'd to the times on this side the Nabonassarean epocha which according to Ptolemy preceded the death of Alexander the great 4â—4 years Augustus Cesar 719. then if it be cast backward into ages nearer the creation Ptolemies history of Astronomicall observations compar'd with the times of events upon earth and the histories written by Diodorus and Josephus and downward from Gyges king of the Lydians Herodotus Thucidides and Xenophon inform us better in order to the applying of some things which came to passe between the beginning of the reigne of Nabonassar our Saviours nativity mentioned in authentick or Ecclesiasticall scriptures to years moneths and dayes in periodicall accompts then do any humane writers about times preceding I may here seasonably take occasion to demonstrate that knowledge of the positures of the starres at any distance backward from the present instant together with the history of Astronomicall observations cannot enable us to assigne to all remarkable events their distances from the time present or from the creation Scarce any events mentioned in Scripture above Nabonassar's Epocha are characteriz'd in ancient writers by perfect conjunctions or any aspects of any starres or by the observation of either of the equinoxes or solstices or by eclipses The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attributed to times nearer the present age are reported to us some of them that I may not suspect the skill or credit of those who professe themselves to have observed any of them by those onely who by many centuries succeeded the events to which they are applyed and to whom they were perhaps transmitted onely by unwritten traditions Moreover sitâ— remarkable accidents are by ancient historians whether sacred or humane almost wholly referred to civil years moneths and dayes few of them if any apprehended the true measure of the solar yeare we cannot measure their distances from the creation or from any time downward unlesse civill times interceding be known to us as well as the motions of celestiall bodies and events or parts of civill times thereby characteriz'd Were we sure that any event fell out when the sunne or when the moon was eclipsed we might probably discover a false distance assigned it from the time present or if the space of time on this side the event be certain from any time beyond it but cannot by mere skill in the circumvolutions of the starres attain to so much as a probability of the truth Our discovery of a false distance given as I said is but probable It 's possible that the whole space between two eclipses of either of the Luminaries may be unduly added or substracted likewise that a time may be assigned to the eclipse and to the event thereby characteriz'd in which an eclipse was possible but not necessary That I may return whence I have digressed Scaliger changeth his note Canon Isagog lib. 3. cap. 6. Et certè major pars priscorum Judaeorum in ea sententia est quòd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctificabant neomeniam secundum visionem testibus jurantibus se vidisse lunam corniculatam statim judices clamabant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctificata est sanctificata est neomenia Sanctificare neomeniam is here with Scaliger the same that sancire as it 's clear from what followeth Saul and Jonathan and David 1. Sam. 20. knew that the next day should be the new moon yet could not divine that the moon should appear in the night following Their knowledge might be merely conjecturall or they might be certain that the morrow should be the new moon because their expectation of the phasis was frustrated in the night preceding My purpose is satisfied if as Abarbinel seemeth to acknowledge the sanction of the Neomenia by the Phasis began to be used publickly in the times of Sadoc and Baitus But moreover those authours who affirm that the Jews alwayes used a cyclicall accompt are so many and