To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
With Directions how to read the History of the Bible Methodically according to the true Order of Time; and consequently for the better Understanding, and more Profit.
THAT the Scripture is the best Expositor of its self, none ever deny'd, but they that would not have the Scriptures expounded. The helps that it affords for explaining of its self, are various.
The first to be lookt after is the Language: The Spirit of God, upon the same Occasions, using the same Words in the Original. This observed, (which in Translations cannot be so well expressed) giveth Light to Things, which otherwise were obscure. The Groundwork of the Two Testaments is Hebrew and Greek, but upon Occasion flourisht with Chal∣dee, Arabic, Syrian, Latine, &c. The Holy Spirit
seldom or never using these, but intimating some∣thing of Note, if our Eyes be but serious. So in Hos. V. 5. speaking of Israel's seeking God in Affli∣ction, he useth the Chaldee Form; to teach where that Affliction and Seeking must be. So Psal. cxvi.12. the Benefits of God there spoken of are in Chal∣dee Form for the same reason. To spare more, the very Language, wherein the Doom of Babel is writ∣ten on the Wall, Mene, Tekel, Upharsin, (the ful∣lest Piece that ever the World saw in so few Words) imports a great deal of Divine Wisdom. But every one that desires to read the Bible with Profit, cannot see this.
The first thing then for them, that only read Tran∣slations, to be looked after in reading the Scriptures, is to lay the Books and Chapters in their true Order. The Holy Spirit hath, in divers Places, purposely and divinely laid Stories and Passages out of their proper Places for special Ends: The Evangelists especially witness this. Here the Skill of the Reader is, first to reduce each thing to his own Place: And secondly, to seek the Divine Reason, why it is mis∣placed.
The only way to come to this Skill, is by casting the Story of the Bible into a continued Chronicle. Which, as the Spirit hath given undoubted Helps to draw▪ so being drawn, it is the most Satisfactory, Delightsome, and Confirmative of the Understan∣ding▪ Mind and Memory, that may be. This set∣tles Histories in your Mind: This brings the things, as i•• done, before your Eyes: This makes you mark what else you would not; and this suffers you not to slip over the least Tittle of a Word: And sometimes in things of Doubt and Scruple, this Strikes all out of Question. The great Doubts in the Primitive Church about Methuselah's living in the Year of the Flood, and of Sem's being Melchisedek, as they grew from this Course, so from this Course (had
it been truly followed) they had been soon resolved. I will not anticipate your Study; else could I shew in Hab. iii.2. Joh. xiii. and other Places, Doubts to be raised, not to be answered, but b•• Skill in Scri∣pture Chronicle, and being so answered, of great Weight and Sweetness. Two or Three Hours Oral Instructions from one that hath gone this way, would give more Readiness in Scripture-text, than whole Days before. For the present take these literal Ob∣servations with you, which may something ease, and further you in your Entry upon this Course.
I. Observe, That the Scripture of the Old Testa∣ment hath in gross Sums chained the Times toge∣ther, from the beginning of the World, to the Death of Christ. These are easie to find; and, upon the find∣ing, it is no hard Task to find out the several or spe∣cial manner of reckoning of every Link. As between the Creation and Flood, the Years are reckoned compleat. In the paralleling of Judah's and Israel's Kingdom, most commonly current, but sometimes otherwise.
II. The Jewish Year consisted of Twelve Lunary Months. That is, one Month full, and another want∣ing; or one of Nine and Twenty Days, and another of Thirty. Which Account came short of a Solary Year Eleven Days. Which Eleven Days in Three Years made a Month of Three and Thirty Days. So that Year had Thirteen Months; and the Emb••limean▪ or Interca∣lary Month, they set last, and called it Ve••dar. See how he Holy Ghost reckons the Year of the Flood, answer∣ing this Account; but makes it a compleat Solar Year.
III. Their Year had a double beginning, Viz. From Tisri, from the Creation to the Departure out of Egypt: And from this Month the World and the Year of the Flood began. At their coming from Egypt, their Year began from the first New Moon, after the Vernal Solstice. And from this beginning they reckoned all their Ecclesiastick Accounts and
Feasts, but one, Viz. the beginning of the great Jubilee; which was from Tisri, for special Type of good things to come.
IV. These are the common Names of their Months.
| Days. | |||||
| Nisan, | containing | 30 | Tisri, | containing | 30 |
| Jiar, | 29 | Marheshvan, | 29 | ||
| Sivan, | 30 | Cis••eu, | 30 | ||
| Tammuz, | 29 | Tebeth, | 29 | ||
| Ab, | 30 | Shebet, | 30 | ||
| Elul, | 29 | Adar, | 29 |
Some of them have other Names; as Zin, Abib, Bul, Ethanim. But where you find these, you will find to what Month to lay them. Their Agreement with our Months was thus.
V. Their Festivals appointed by the Law Yearly were but Four, (their New Moons, Beginnings of their Year, and Sabbath excepted) Viz. The Passe∣over,
Pentecost, or the Feast of Weeks, the Feast of Expiation, and the Feast of Tabernacles. The two latter were fixed Feasts, always upon the same Days. As the Expiation Day was Tisri the Tenth, the Feast of Tabernacles the Fifteenth of the same Month, the reason see after at this mark ¶.
The other Two Feasts, the Passeover and Pente∣cost, were movable; and the latter was moved by the first. The Passeover was at the first Full Moon after the Vernal Equinox. This considered, shews the Eclipse at Christ's Death to be supernatural. And it was indifferently upon any Day of the Week, but constantly upon the Fourteenth of the Month. The Fifteenth Day was a solemn Day; and for that called a Sabbath, Lev. xxiii.11. that is, a solemn Festival Day; as the Chaldee Translation of ••••kel••s, and the Chaldee Paraphrase of Jonathan Ben ••zziel render it well. The Day after in the Morning be∣time they offered the Sheaf of first Fruits: And thenceforward was all the Corn of the Land as san∣ctified to them, and they might eat it. This Day is called the Day after the Sabbath, Lev. xxiii.11. that is, after the first Day in the Passeover Week, as Aben Ezra, R. Solomon, R. Mena••em, &c. do tru∣ly take it, And this was on the Sixteenth Day of the Month in the Morning. Compare this with Christ. On the Passeover Day he suffered, the next Day he lay in the Grave, which was a Sabbath in∣deed. And on the third Morning he rose again, The first Fruits of those that slept, as S. Paul from this Type calleth him, 1 Cor. xv.20.
From this Day of the First Fruits Offering they began their Seven Sabbaths to Pentecost. The first Sabbath was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, the first Sabbath after the second Day, Viz. in the Passeover Week, Luke vi.1. The next Sabbath was cal∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the third 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. and so to Pentecost. See at this mark †.
VI. Their Harvest was half a Year long. Barley Harvest began in Nisan, and Wheat Harvest ended in Tisri, or before it. These and other like things, which seem but small, yet in reading the Bible pres∣ly indeed, will prove of singular Use upon Occa∣sion. The smallest thing is not to be neglected, that will give Instruction.
VII. Things of greater weight will shew them∣selves. Such are the Computations of times from a date, but the date uncertain. Such is Absalom's, 2 Sam. xv.7 of forty years. The beginning of which must be fetched from the time of Israel's de∣siring a King, 1 Sam. viii. Which Sin is here pu∣nished upon Israel, in the Rebellion of Absalom. Such an one is that, 2 Chron. xxii.2. of two and forty years; taking date from the first of Omri: In whose Line Joram, Ahaziah's Father, married. And therefore his Son's Reign is reckoned from the beginning of that wicked House. Such is that, Esay vii.8. of threescore and five years, which is to be counted backward, and will be found to begin from Esay's prophecying at the first. Such an one is that, Ezek. i.1. of thirty years, beginning from Josiah's Passeover, and Helkiah's finding the Book of the Law; which put them in mind of Captivity, which is now accomplished. Here must your Circumspe∣ction settle you.
VIII. In casting up the times of the Collateral Kingdoms of Judah and Israel, your only way is to lay them in Two Columns, one justly paralleling the other; and to run them both by Years, as the Text directs you. But here is Nicety indeed, not to see how strangely they be reckoned, sometimes in∣clusive, sometimes otherwise, (for this you will ea∣sily find) but to find a reason, why they be so reckon∣ed. Some of them I will here present to you, thereby to explain my self.
| IUDAH. | ISRAEL. | ||
| Rehoboam made King. He reigneth Seventeen Years, 1 Kin. xiv.21. | 1 | 1 | Jerob••am made King. He reigneth Two and Twenty Years, 1 Kin. xiv.20. |
| 2 | 2 | ||
| 3 | 3 | ||
| 4 | 4 | ||
| 5 | 5 | ||
| 6 | 6 | ||
| 7 | 7 | ||
| 8 | 8 | ||
| 9 | 9 | ||
| 10 | 10 | ||
| 11 | 11 | ||
| 12 | 12 | ||
| 13 | 13 | ||
| 14 | 14 | ||
| 15 | 15 | ||
| 16 | 16 | ||
| 17 | 17 | ||
| Abijam reigns Three Years, 1 Kin. xv.1. Asa reigns One and Forty Years, 1 Kin. xv.9. | 1 | 18 | |
| 2 | 19 | ||
| 3 | 20 | ||
| 2 | 21 | Nadab reigneth Two Years, 1 Kin. xv.25. | |
| 3 | 22 | ||
| 4 | |||
| 5 | |||
| 6 | |||
| 7 | |||
| 8 | |||
| &c |
Here in this Computation, which the Text layeth just thus, you may see these things to be observed. First, That Rehoboam's Seventeen Years are counted compleat. Secondly, That Abijam's Years are cur∣rent. Thirdly, That whereas it is said, that Jerobo∣am
reigned two and twenty years, and his Son Na∣dab two years, you find by this reckoning, that Na∣dab's Two Years fall within the Sum of his Father's Two and Twenty. This may seem strange; but the Resolution is sweet and easie from 2 Chron. xiii.20. The Lord smote Jeroboam with some ill Disease, that he could not administer, or rule the Kingdom. So that he was forced to substitute his Son Nadab in his Life-time. And in one and the same Year both Father and Son dye.
Divers such Passages, as these, you will find in this Story of the Kings, if you will but cast it into An∣nals after this manner, as be these. Ahaziah Two Years older than his Father, 2 Chron. xxii.2. Baa∣sha fighting Nineteen Years after he is dead, 2 Chron. xvi.1. Jotham reigning Four Years after he is buried, 2 King. xv.30. Joram crowned King in the Seventeenth Year of Jehoshaphat, 2 King. i.17. compared with 1 King. xxii.51. And in the Two and Twentieth Year of Jehoshaphat, 2 King. viii.16. And after Jehoshaphat's Death, 2 Chron. xxi.1. Variety of such strange things are to be found by ta∣king this course, which otherwise you can never see, nor doubt of. For Resolution of such Ambiguities, when you have found them, the Text will do it, if it be well searched. Conference with some Man or other, learned and practiced in this way, will soon resolve and remove all Scruples. One Month or two spent thus with a living Guide, will profit more than Seven Years Study spent according to the com∣mon way of reading the Bible. This way attained to will guide you it self in what else is agreeable to profitable reading. As in marking those things that seem to be Contradictions in the Text, or Slips of the Holy Ghost; (in which always is admirable Wisdom) Parallels of Times, Places and Persons, &c. Which, if you once fix sadly to make a Scripture-Chronicle, you cannot slip unmarked; and it will
be enough to me to see you Doubt. I know your Doubting will not rest, till resolved.
I have here briefly run before you the Order of Scripture, as I conceive the Continuance of the Hi∣story requires it to lye. If you will but settle to make a Scripture Chronicle, this is needless; for that will search out the Order for you: So that you may spare your Labour of reading this that I have written; and then I need not to excuse my Confu∣sedness in it for haste. Yet if you do read it, it may shew you the Necessity of that, that I so in∣stantly urge, viz. Skill in the Chronicle. For if there be whole Chapters and Books laid out of their Places, and the reason thereof commonly most sweet, what may we expect in smaller Bulk of things, as Genealogies, Names, Speeches, Years, Quotations, &c. but strange Variations, yet always Divine?
Admirable it is to see, how the Holy Spirit of God in Discords hath shewed the sweetest Music. But few Men mark this, because few ••ake a right course in reading of Scripture. Hence, when Men are brought to see flat Contradictions, (as unrecon∣ciled there be many in it,) they are at amaze, and ready to deny their Bible. A little Pains right spent will soon amend this wavering, and settle Men up∣on the Rock; whereon to be built is to be sure.
THE Canonical Books of the Bible are Seventy, (if the Psalms be parted into Five) like the Seventy Souls, that built up the House of Israel.
The Apocrypha speaks for it self, that it is not the Finger of God, but the Work of some Jews. Which got it so much Authority among Christi∣ans; because it came from them, from whom the
lively Oracles of God indeed came also. But the Talmud may be read to as good Advantage, and as much Profit, and far more.
Leviathan reserved to be eaten, 2 Esdra vi.52. is Judaism▪ in Targ. Jonath. in Gen. R. Sol. Elias 〈…〉〈…〉 of all tastes in Wisd. xvi.20, 21. is Jewish, R. Sol. in Num. xi. Paradise created before the World is Judaism, in Targ. Jonath. in Gen. ii. Pirke R. Eliezer, R. Nephtali. Bel and the Dragon is a Jewish Parable from Jer. li.44. And I will punish Bel in Babylon, and I will bring forth out of his Mouth, that which he hath swallow∣ed up▪ &c.
〈◊〉〈◊〉 blessing Simeon, for the Slaughter of 〈◊〉〈◊〉, is worse than Jewish▪ Jud. ix.2. &c. flat against Jacob, who curseth the Fact; and against Moses▪ who for it leaves him out of his Blessings, Deut. xxxiii.
Tobit's Chronology is worse than Heathenish, Tob. xiv.4, and 15. making the Ruin of Nineveh by Nebuchadnezzar, to depend upon Jonah's Prophe∣cy: Whereas since Jonah's Prophesie that City had been de••••royed by Arbaces and Belosus, and built again, and stood the Succession of Seven or Eight Kings, and near about Two Hundred Years before it was taken by Nebuchadnezzar. So might one censure the rest; but Verbum Sapienti. Believe not every Spirit.
CHAP. I. THE Law begins with the Creation; because by the Creature is our first Step to the Knowledge of God, Rom. i.20. Ps. xix. It
teacheth the end from the beginning, the Resurrection from the Creation: For if God made Man of D••st, he can raise him; our Spiritual Union with God in Glory, even in our Body, by the Union of our Spirit and Body in Creation.
God not named Jehovah, till the Creation be per∣fect, for special Reason.
The second Days Work not approved, but the third twice.
Heaven and Earth created in one and the same instant, as Center and Circumference.
The Heavens are made perfect, and move as soon as ever they are made, and with them are created the Angels. But the Earth is unformed and vast, all covered over with Water. And the Spirit of God, by the Motion of the Heavens, cherisheth the inferior Creature of Earth and Waters.
Twelve Hours did the Heavens move in Darkness; and then by God's Appointment Light appeared in that Hemisphere, in which God had decreed, that the Light of Religion should first shine. And there it gave Lustre for Twelve Hours more, declining by degrees with the Motion of the Heavens to the o∣ther Hemisphere; where it also shone Twelve Hours. So that the first Day to that part of the World, was † 1.1 Six and Thirty Hours long.
As soon as ever the Light was gone off from this upper Horizon, God commanded, that (instead of that Vacuity, which was between the Waters, that
covered the Earth, and the Clouds, which were created full of Water in the same instant with the Heavens,) the Air should be spread abroad through∣out the Universe. And in Four and Twenty Hours the Command is accomplished.
The Waters, that cover the Earth, at God's Com∣mand recoil Westward into those Channels, which God had appointed them. And still as they go a∣way, and dry Land appears, Herbs, Plants and Trees, with their ripe Seed and Fruit upon them, grow instantly out of the Earth. This Day God plants the pleasant Garden of † 1.2 Eden.
The Sun, Moon and Stars created. The inferiour Hemisphere first sees the Sun: Or else the Moon was made before the Sun.
Fowl and Fish made. The Whale particularly named, to shew, that even the greatest Creature could not make it self.
Beasts and Cattel created; and Man, Lord of the Creatures on Earth: Who come to acknowledge
their Homage to Man, when they come for their Names. Which Adam giveth them,* 1.3 at their first Sight, according to their Natures. He seeth not amongst them all a Mate for himself. God pro∣vides one for him of his own Flesh, marries them together, puts them into the Garden, gives them the Moral Law in few Words; and to shew to them their intire Dominion, as well over themselves, as over the Creature, he leaves them to their own free Will, with Power either to stand or fall. He gives his Angels charge over them, to be ministring Spi∣rits for their Good. Some Angels despise this Office, and for that Pride are cast from their first Estate of Happiness, and are reserved in the Chains of God's Providence, under the Darkness of his Displeasure, unto the Judgment of the great Day.
No Comfort they have left them, but to have Company of the same Misery, and to bring Man into the same Perdition.* 1.4 This they soon enterprize; and having first obtained Leave of God, they assail the Woman by three Temptations, to the Lust of the Flesh, Lust of the Eye, and Pride of Life, as 1 Joh. ii.16. she being overcome bringeth the Man into the same Transgression. About Three Hours after their Fall, God cometh to censure them, but first he promi∣seth Christ, a Redeemer. Which Promise Adam lay∣eth hold on; and for that calleth his Wife's Name Eve, or Life.
God seeth his Faith, and teacheth him to Sacri∣fice clean Beasts, as a Seal of his Faith in him, who should be sacrificed for him. With the Skins of which Beasts he cloatheth Adam and his Wife, and driveth them out of Eden, even on the Day of their Creation.
* 1.5The next Day God, by his own Example ordain∣eth as a Day of Rest, for Adam and his Posterity to meditate upon these things.
Evil Concupiscence, generated in Adam by his Fall, doth readily forward Adam upon the present Necessity of Ge∣neration of Children.* 1.6 He hath two born at a Birth: First, that which was Natural, and after him that which was Spiritual. Their Mo∣ther, upon the Birth of the first of them, shews her Apprehension of the Promise, and calls his Name Cain, a Possession or Purchase: † 1.7 For, saith ••he, I have obtained the Lord, to become Man. But the Purchase or Possessi∣on of the Propagation of Original Sin, did most shew it self in the Nature of Cain. Because his Brother's bloody Sacrifice, which properly signified that of Chris•• was visibly fired from Heaven, and his dry Sheaves of Corn, the likelier Materials to burn, are not, he falls into a desperate Discontent; which, tho' God him∣self from Heaven would remove with † 1.8 comfor∣table Words, yet stick∣eth it fast, even to the Death of his Brother. For which he is made a Runnagate, and hedg∣ed in that he cannot die, as Job iii.21. tho' he begged of the Lord, Let any one, that findeth me, kill me. God gives
him a Token, that no one should kill him. Upon which he grows resolutely wicked, as appears in the Discipline of his Children. One of which Lamech, the seventh from Adam in this Line, is notoriously wicked, and bringeth in height of Wickedness by his double Marriage.* 1.9 Which Enoch, the se∣venth from Adam in the other Line, prophesieth against, Jud. ver. 12. Yet Lamech boasteth in his Villany, and even underva∣lues his great Grand••ire Cain. His Children give their Minds to Trades, that may further Luxury and Vanity; as fatting Cattel, Imagery, and Music. Thus is Cain's Generation scattered, and shall be utterly rooted out by the Flood.
But these are the Generations of Adam, that should hold out, and not fail.* 1.10 In the Day that God made Adam, he crea∣ted him in his own I∣mage; even both the Male and Female he made in this Image; and blessed them with Pow∣er of begetting Children, in the same Image also; but they fell on the Day of their Creation; so that God names them Earthly Adam, the Day that they were created.
And when Adam was an Hundred and Thirty Years old compleat, he begat a Son in his own Image, sinful like himself, and called his Name Seth. And all the Days of Adam were Nine Hundred and Thir∣ty Years; a Thousand within Seventy: But now Seventy Years are a Man's whole Age, Psal. xc.10▪
In this long time Adam saw his Children's Chil∣dren to the Ninth Generation. Enoch, the Seventh from Adam, is dedicated to God, as the Seventh Day, and God took him away, that he should not see Death, when he had lived as many Years as be Days in a Year. Enoch, before he was translated, prophesied against the Wickedness of the World, and foretold of the Flood. Which those that feared God believed; and therefore kept themselves long unmarried, because they would not beget many Children for the Waters. For Methuselah lived an Hundred Eighty-seven Years, and begat Lamech, and Lamech lived an Hundred Eighty-two, and be∣gat a Son, and foresaw that to him should be given Liberty for all the World to eat Flesh; whereby they should be much eased of the Toyl which they endured in Tillage of the Ground; when hitherto they ate nothing but the Fruits thereof; and he cal∣led his Name Noah. And when Noah was Five Hundred Years old,* 1.11 he be∣gat Japhet, and Two Years after he begat Sem, and afterward he begat Ham.
GEN. VI. To Noah God determines the Date of the old World an Hundred and Twenty Years; and then should all perish, but himself, and Family. Who should be preserved in a large and spacious Ark; which Noah and his Sons make, and enter into in the Year of the World MDCLVI,* 1.12 on the Seventeenth Day of Marheshwan, or the Second Month; having new∣ly buried his Grandfather † 1.13 Methuselah. With him he taketh of Birds, Beasts and Cattel; some for Preservation of the kind; of unclean Crea∣tures
only a Couple, but of clean three Couple for Breed, and an odd one to sacrifice upon his Deli∣very. The Rains begin, and within Forty Days the Earth is as it was at the Creation, all covered with Waters. When the Wicked see Destruction begin, it is too late to pray. For when they would not make their Prayer to God in a time, when he might be found, in the Flood of Waters they could not make their Prayers to come nigh him, Psal. xxxii.6. They are soon wiped away with Waters. Job xxii.15, 16. Hast thou marked the old way, which wicked Men have trodden? Which were cut down out of time; whose Foundation was overflown with a Flood. And their Spirits are now in Prison. 1 Pet. iii.19. The Waters grow Fifteen Cubits above the highest Mountain. The Ark draws Water Eleven Cubits.
On the First of Sivan the Waters ebb, and but a Cubit in Four Days for Two Months together; but faster,* 1.14 being got within the Compass of the Mountains. Af∣ter Noah had been a compleat Solar Year in the Ark, he cometh out,* 1.15 and sacrificeth, and receiveth a Blessing, and * 1.16 Liberty of eating Flesh, but with∣out the Blood. The Rain∣bow, that before was on∣ly Natural, is now also† 1.17 Sacramental. Man's Age is halfed. Noah many Years after the Flood is overtaken with Wine, and discovered. Sem and Japhet joyned in Religion. Cain cursed in his Son Canaan.
As before the Flood, so after, the Multitude grows wicked. The Children of Noah's Three Sons joyntly go about to build a Rendezvous for Idola∣try.* 1.18 Which Work God disannulleth, by confoun∣ding their Hebrew Tongue into divers Idioms. Our Father Japhet's Sons have every one a several Tongue, which Sem's and Ham's have not. This makes their calling home again to God to be the longer, by how much they are the further severed from that Tongue, in which only God was truly professed. At Ba∣bel began Heathenism, and Men, as before the Flood, to be the Sons of Men, Gen. xi.5. And so are to continue, till Christ give Priviledge to them to be called the Sons of God, Joh. i.12. The Means must be by the Gift of Tongues, Acts ii. At Babel Ages are again halfed. Peleg dies the youngest Man mentioned, since the Creation.* 1.19 His Father He∣ber holds the Language and Religion of the Ho∣ly
Fathers from the beginning: But his Chil∣dren swerve, especially Terah, who is Idolatrous in Ur of Chaldea: And when he is an Hundred and Thirty Years old, begets Abram, whom he traineth up in Idolatry also.
Christ is promised to Abram in a Heathen Town, which Promise in time was to concern the Heathens.* 1.20 Terah and Abram both leave their Idolatry, and Country, and embrace the Promise. They go for the Land, which was promised, as an earnest of a greater Mercy. Terah dies by the way. Abram goes into Canaan, and builds two Altars † 1.21, one upon Gerizim, and the other upon Ebal, by Faith taking Possession of that Land. Afterward by his own Sufferings he sheweth what they should suffer, that should in∣herit that Land, before they come there. For Fa∣mine drives him into Egypt; where, when Canaan wanteth Corn thro' want of Rain, the River Nilus supplies that Defect, and affords Sustenance. His Wife Sarai, a white Woman, is soon espied by the Blackamoors of Egypt, and commended, and taken to the King; but restored upon the plaguing of Pha∣roah; a Type of Things to come.
Upon his return to Canaan, Let at Mount Ebal, the Hill of Cursing, doth wilfully alienate himself, and His,* 1.22 from the Communion of Abram, and the Church in his House.
For which he is justly punisht with Captivity, with the Sons and Curse of Canaan, and becomes a Prisoner to Chedorlao∣mer, a Son of Elam, the Son of Sem;* 1.23
but is released by Abram; who by Promise was Lord of that Land, and suffers not the Spoil to go out of the Land, but at Dan, upon the Frontiers of Canaan, gets it again. In his return he pays Tythes of the Spoil to Melchizedek, or Sem. Who having seen the two fearful Plagues of the World, the Flood, and the Confusion of Tongues, had out of a Godly Fear and Zeal given himself up totally to the Service of God, and voluntarily was become a Priest. He now refresheth Abram's weary Compa∣ny with Bread and Wine, and him with a Blessing.
Which Blessing God secondeth with Promise of Children numerous, like the † 1.24 Stars,* 1.25 and a new Promise of the Land of Canaan, with an evident Assurance by Vision, God himself passing in a Flame of Fire between the Parts of divided Beasts, as the Custom was in making Covenants, Jer. xxxiv.18. But withal sheweth Affliction by Egypt, before his Seed shall enjoy the Land.* 1.26 Which soon beginneth by Egyptian Hagar, that gendreth to Bondage.* 1.27 But the Son of the Freewoman must inherit the Promise. Which thing Abram believeth, and Cir∣cumcision is given him, a Seal of his Righteousness by Faith. And for the more Assurance † 1.28 his and Sarai's Names are chan∣ged.
The Trinity in visible Form ap∣pears to Abraham,* 1.29 and determines the time of the Birth of the promi∣sed Seed.
Cham's Derision of his Father's Nakedness, shews it self in the filthy Nakedness of his Sons of Sodom;* 1.30 whose Flames of Lust are punisht with Flames of Fire, and even their Hell comes down from Heaven. Lot is delivered from the Ruin, but not from the Corru∣ption of the City. God, that can bring Good out of Evil, brings a Mother of Christ according to the Flesh out of the Incest of Lot, viz. Ruth the Moa∣bitess.
Isaac in his Mother's Womb taken by Abimelech, as Christ in Mary's Womb taxed by Cesar.* 1.31 To this Story of Sarah's being taken and kept, and released by the Plagues of a Philistin, compare the Case of the Ark in the Land of the Philistins, 1 Sam. v.6.
Isaac born. In his being born above the Course of Nature, Abraham seeth the Day of Christ, and rejoyceth;* 1.32 and in token calleth his Son's Name Isaac, Laugh∣ter. At Isaac's Fifth Year Ishmael mocketh: Then begin the Four Hundred Years Affliction exactly.
Isaac and the Ram, a true Type of Christ's two Natures; the one only Suffer∣ing, and the other not;* 1.33 yet that that suffer'd not, giving Validity and Va∣lue to that that suffer'd.
Sarah dieth, the only Woman whose Age is re∣corded in Scripture. Abraham hath not a Foot of Land of his own in Canaan, but only a Burial Place.* 1.34 In the last Chapter you have Tidings of Rebecca, be∣fore the Death of Sarah; that one Sun may be ready to rise, before another set.
Isaac, having grieved Three Years for the Loss of his Mother, is comforted at last with Rebecca his Wife.* 1.35
Who of Necessity must be barren, that the Seed may be of Promise, and not of Na∣ture.* 1.36 This Barrenness of Sarah and Rebecca, and others; and yet ha∣ving Children at last, was as an Harbinger, to provide room for the Belief of Christ's Supernatural Birth. See Luke i.36. Jacob and Esau quarrel before they be born. Esau loseth his Interest in God in the sale of his Birthright.
The Genealogy of Abraham and Ishmael, their Age and Death, are set down here, because there is no more to be said of them. Howbeit, Abraham lived till Jacob was Fifteen Years old, and Ishmael till he was Sixty three.
At Abraham's Death, when Isaac is now just Se∣venty-five Years old, the same Blessing is given to him,* 1.37 that was given to Abraham, when he was Seventy-five.
At the same Age (probably) Jacob also getteth it from his Father, by taking on him to be Esau,* 1.38 when he was Jacob. And by this means obtains the Bles∣sing of his Father.
Which Blessing God seconds, giving him the same Promise, as he goeth to Ha∣ran,* 1.39 that he gave Abraham, to bring him thence.
But his unlawful Means of compassing his Father's Blessing God punisheth in the same kind.* 1.40 So that after Seven Years Service he embraceth Leah instead of Rachel, as he had pretended Esau, instead of Jacob. He serveth for this a Week in earnest, that he will serve Seven Years more for Rachel, and at the Weeks end he obtains her.
In Seven Years hard Affliction he begetteth many Children. God taketh Care of Pay∣ment of his Wages:* 1.41 Types of what should happen to his Posterity. His Riches endanger him both to La∣ban,* 1.42 who seeth with him the Fruit of his Flock; and to Esau,* 1.43 who now seeth the Effect of the Blessing got∣ten from him,* 1.44 and the Benefit of the Birthright, which he had sold. But Jacob is Israel, A Prevailer with God, before he meets with Esau, and he cannot chuse then, but prevail with him.
Jacob's Remisness in the Discipline of his Family causeth the Rape of Dinah. Here Leah's tender Eyes have Cause to weep for her Daughter.* 1.45 Till now Jacob had hardly held touch with God in the Per∣formance of his Vow, The Lord shall be my God.
And no wonder, if his Children miscarry. But at Bethel, where his Vow was made,* 1.46 he purgeth his House from Idols; and there he again receives a Blessing, and is called an Israelite indeed now without Guile. Hos. xii.4. He found him in Bethel, and there he spake with us: That is, at this time,
at Bethel, he calls him Israel, in Behalf of his Po∣sterity: Who, while they should be, as his Fami∣ly is here, purged from Iniquity, they should be Israel, powerful with God. Upon the naming of him Israel, which should concern all his Tribes, his Tribes are reckoned, upon the Birth of Benjamin, when they be now full.
Now the Story is to fall only upon Jacob, and his Children. Esau's Genealogy is reckoned;* 1.47 for no more is now to be said of him. Eight Kings of Edom before Israel had any; answerably Eight Kings of Israel kept the Kingdom of Edom.
Joseph sold by Judah to Midianites, Medanites and Ishmaelites. For which Fact Judah is justly punished in the Death of his Children,* 1.48 and his own Shame. Seek earnestly in this Story, and you shall find Judah to have Chil∣dren at the most at Twelve Years old, if not before.
Joseph sold into Egypt, is near ravishing by his black Mistress. His Coat is a∣gain shewed to colour the Wick∣edness of this Woman,* 1.49 as his bloody Coat was to colour that of his Brethren.
As for telling of Dreams he is sold, so by inter∣preting of Dreams he riseth to honour; when he seeth and telleth,* 1.50 how Plenty and Famine over Egypt should be caused by Nilus.* 1.51 And the Famine, he knew, came as a just Judgment upon Egypt, for keeping his Innocence so long in Prison.* 1.52 The same Justice is shewed upon Canaan, from whence he was sold.
Which makes his Brethren to bow to him for Corn, as their Corn-Sheaves did to his in his Dream.* 1.53 His Bro∣ther Benjamin, who had no Hand in his Sale, yet is brought also to crouch to him,* 1.54 to fulfil his Dream of his Mother bowing to him; for Ben∣jamin cost her her Life.* 1.55 When all things, according to the fore significa∣tion, are fulfilled,* 1.56 Joseph reveals him∣self to his Brethren, and sends for his Father; who cometh for Egypt. And then of his Generation, or that come out of his Loins, were Sixty-nine in number, and himself maketh the Seventieth.
He is presented before Pharaoh, who never saw so old a Man in all his Life. As he had nourished Joseph Seventeen Years before he was sold,* 1.57 so Joseph nourisheth him in Egypt Seven∣teen Years before he dieth.* 1.58 Before his Death he swears Joseph to interr him in Canaan,* 1.59 blesseth his two Sons particularly, and himself with the rest of his Brethren. He dieth an Hundred Forty-seven Years old. Joseph Fifty-three Years after dieth himself,* 1.60 and is cossined up in E∣gypt, to be carried to the Land of Promise, when Israel shall be delivered.
Before Joseph's Death Israel grows numerous in Egypt, if not before Jacob's, Gen. xlvii.27. And God chuseth them for his visible Church, Ezek. xx.5. And to his new chosen Church he appointed Levi to be Priest, to teach Israel the Ways of God, when their great Instructor, Jacob, is dead, 1 Sam.
ii.27. His Repentance upon his Father's Curse, Gen. xlix.6, 7. obtaineth Pardon; and his Dividing in Jacob, and Scattering in Israel, becomes a Bles∣sing. But after Joseph, Levi, and that Generation be dead, they forget God; as Judg. ii.7. They follow the Idols of Egypt, Ezek. xx.8. Jos. xxiv.14. They reject the Covenant of God, and Circum∣cision the Sign of it, they utterly neglect; so that they are uncircumcised like the Egyptians. Jos. v.9. Exod. iv.24, 25. They make mixt Marriages with the Egyptians, among whom they live; as Lev. xxiv.10. And following the Customs of Egypt, they make prohibited Matches among themselves, as Exod. ii.1. Lev. xviii.3, and 12.
Thus when his Church grows thus degenerate in Egypt, God hath ready a Church to shew among the Heathen,* 1.61 (thereby to provoke Israel to Jealou∣sie) even in the House of Job in Arabia. Whose like Israel had not,Job i.8. after the Death of Levi, and the Birth of Moses. God also cha∣stiseth them by hard Af∣fliction an Hundred and Twenty Years together, according to the time of the old World, Gen. vi.
THE Book of Exodus by the ancient Jews was called The Book of Redemption. Abarb. in Preface to Exodus. So the Work of Redemption is called Exodus, Luk. ix.31.
Israel's Sin causes hard Affliction: From which no Tribe is exempted; even the Royal one of Judah groans heavily under this Burden,* 1.62 with the rest of his Brethren.
In these hard times is Moses born, a goodly Child, tho' his Mother were by Nature past the Course of Child bearing.* 1.63 He is hid at his Birth, lest he should be slain; as he was also after his Death, lest he should be wor∣shipped. His Mother is paid for nur∣sing her own Child.* 1.64 He lives Forty Years a Courtier; other Forty a Shepherd, spending his time in Divine Contempla∣tion. In one of which Thoughts of God, God appears to him indeed, gives him Charge of the Delivery of his People, and withal gives him the Power of Mi∣racles.
His Shepherd's Staff is turned into a Serpent for the Terror of Egypt, and Israel, if they rebel;* 1.65 but into a Rod again for Israel's Conduct, if they obey. His Hand is Leprous, to teach both them and himself, that not that impure Hand, but a greater, did those Miracles. Armed with these Powers he goes for E∣gypt. The first Night he had like to have lost his Son, for want of Circumcision. Which when he had received, he is unfit for a Journey; and so he and his Mother and Brother are left behind.
Pharaoh upon Moses Message adds Affliction. But God will approve himself Je∣hovah,* 1.66 faithful in Promise. The Genealogy of Israel undertaken to be reckoned, but stops at Levi: Which Tribe was shortly to be taken for all Israel.
Pharaoh plagued five times, and hardens his Heart, when he is punisht for Sin.* 1.67 Therefore God hardens his Heart five times more: So that he sins for a Punishment. At last Israel is delivered by the Blood of a Lamb. All Egyptian First-born slain: For which Israel's First-born is due to God. Egyptian Gods are overthrown, and their Dogs struck dumb. From their coming out of Egypt to the end of Exodus, the Text hath so pointed out the Months and Days, that being laid Kalendar-wise to view, they yield more Facility and Delight.
| Year of the World MMDXIII. | Days of the M. | Nisan or Abib, the First Month. |
| 1 | Some of the Plagues were at the beginning of this Month; at the least the Hail was. And Flax and Barley are now ripe. So is Rahab's Flax ripe in the same Month Forty Years after; and laid up∣on her flat-roofed House to wither, Jos. ii.6. | |
| 2 | ||
| 3 | ||
| 4 | ||
| 5 | ||
| 6 | Rome is Egypt in Rev. xvi. and is plagued with Hail, for overthrowing Fundamental Points of Religion: Every Stone a Talent weight, ver. 21. answerable to the several Silver Bases for the Foun∣dation of the Tabernacle. | |
| 7 | ||
| 8 | ||
| 9 | ||
| 10 | The Paschal Lamb is taken up. | |
| 11 | ||
| EXOD. X. | 12 | Darkness. Three Days |
| 13 | Darkness. Darkness over Egypt, while Israel ga∣thers to Raamses. Re∣member the Three Hours Darkness upon the Jews at Christ's Death. | |
| EXOD, XI.XII. | 14 | Darkness over Egypt all Day. The Passeover kept at Night. |
| 15 | Israel comes out of Egypt. A Day of Unlea∣vened Bread. |
| EXOD. XIII. | 16 | They come to Etham. |
| EXOD. XIV. | 17 | They come to Pihahi∣roth. |
| 18 | Pharaoh arms after them. | |
| 19 | Pursues them. | |
| 20 | Overtakes them. | |
| EXOD. XV. | 21 | This Morning they sing Deliverance. |
| 22 | From hence after three Days March they come to Marah. From hence to the Fifteenth of the next Month they remove but twice. | |
| 23 | ||
| 24 | ||
| 25 | In all their Journeys the Cloud of Glory lead∣eth them. When they pitched, if sat down up∣on Moses's Tent. When the Tabernacle was built, it flitted from Moses's Tent, and rested upon that. For Christ was first to be Glorious in the Taber∣nacle of Moses, the Law, but more in the Gospel. | |
| 26 | ||
| 27 | ||
| 28 | ||
| 29 | ||
| 30 |
| Year of the World MMDXIII. | Days of the M. | Jiar. |
| 1 | In the Institution of the Passover they are en∣joyned to eat Unleavened Bread, till the One and Twentieth Day. For till that Day they are not quite free from the Dan∣ger of Egypt. Therefore till then they are to eat the Bread of Affliction. | |
| 2 | ||
| 3 | ||
| 4 | ||
| 5 | In the Three Days Darkness they are Cir∣cumcised, being then se∣cure of Egypt. And so both their Sacraments come together; as they did when they came into Canaan. | |
| 6 | ||
| 7 | ||
| 8 | After the first Year, or second, spent in the Wil∣derness, the Passover is neglected, because Cir∣cumcision was also. | |
| 9 | Both which taught by this their own end. | |
| 10 | Israel's Camp, when they enter Canaan, is for the most part uncircum∣cised; yet of Israel, tho' they wanted the visible Sign of Admission. This pleads against Jewish hol∣ding Perpetuity of Cir∣cumcision, and Popish Visi∣bility of the Church. | |
| 11 | ||
| 12 | ||
| 13 | ||
| 14 |
| EXOD. XVI. | 15 | They come to the Wil∣derness of Sin. |
| 16 | They murmur. Quails are given at Even. | |
| 17 | Manna falleth in the Morning. | |
| 18 | They stay at Sin. | |
| 19 | They stay at Sin. | |
| 20 | They stay at Sin. | |
| 21 | They stay at Sin. | |
| 22 | They stay at Sin. | |
| 23 | They stay at Sin. By this their Stay at Sin, a serious Eye may go very near to find the Sabbath. | |
| 24 | They remove to Doph∣kah, Num. xxxiii.12. | |
| 25 | They march to Alush, Num. xxxiii.13. | |
| EXOD. XVII. | 26 | They come to Rephi∣dim, Num. xxxiii.14. |
| 27 | Water is given out of Horeb. |
Here may you understand a place of S. Paul, 1 Cor. x. They drank of the R••••k that followed them. Horeb and Sinai were at one Mountain. For the Law gi∣ven in Sinai, Exod. xix.20. is said to be given in Horeb, Mal. iv.4. yet Exod. xvii. Israel is in Ho∣reb, or under it, drinking Water: And Exod. xix.1. they go from Horeb to Sinai. Yet these two were the same Hill. The Hill had two Names; one side of it was called Horeb (Drought,) because it wanted Water, till this Miracle; the other side
was called Sinai, (Bushy,) because of the Brambles there. In one of these did God appear in Fire. So that Israel's marching from Horeb to Sinai, Exod. xix.1. is no more but this, they had lien Four Days under the Hill Sinai, on the South-west side of it: Which side is called Horeb, from the want of Wa∣ter there; but Moses smote the Rock, and Water came out, and the People drank their Fill. Then they removed thence, to the East side of the Hill, marching about the Foot of it. And the Brook of Water, that issued out of the South side, ran about the Skirts of the Hill, even to the place where they pitched on the other side, called Sinai.
This Rock was Christ, even as the Bread is his Body. Not really, for then Moses had had his Doom here of not entring Canaan, for striking of Christ really; and he had been as bad as the Roman Soldiers, that opened his Side.
| Year of the World MMDXIII. | Days of the M. | Jiar. |
| 28 | Amalek cometh against them. | |
| 29 | Amalek is overthrown. | |
| Amalek for this first assailing Israel, when they came from Egypt; and again in Haman, is cur∣sed to Eternal Destructi∣on, Num. xxiv. |
The next Chapter, viz. Exod. xviii. is misplaced. Therefore when you have read the Seventeenth Chapter, go to the Nineteenth. For the proper Place of the Eighteenth is to come in between the Tenth and Eleventh Verses of Num. x. For this
Election of Judges by the Counsel of Jethro was not till they were ready to depart from Sinai, Deut. i.6, 7, 8, 9, &c. Now the reason why the Story of Je∣thro is laid here, is this; Amalek is cursed, Exod. xvii.14. Among the Amalekites lived Jethro, 1 Sam. xv.6. Now to shew that Jethro found Fa∣vour both with God and Israel, immediately after the Curse of Amalek, it was fit that Jethro's coming to Israel should be set down, to shew that he fell not under that Curse.
| Year of the World MMDXIII. | Days of the M. | Sivan. |
| EXOD. XIX. | 1 | Israel comes to Sinai. |
| 2 | Moses goes into the Mount, and returns. | |
| 3 | He goes up again to re∣late the Peoples Words. | |
| 4 | He sanctifieth the Peo∣ple. | |
| 5 | The People still sancti∣fied. | |
| EXOD. XX, XXI, XXII, XXIII. | 6 | This Morning the Mo∣ral Law is given; and be∣fore Night those Cere∣monials that have nearest Relation. |
| EXOD. XXIV. | 7 | The People enter into Covenant in the Mor∣ning, and before Night Moses goeth into the Mount, and stays there Forty Days and Forty Nights fasting. |
| Moses his first Fast of Forty Days. | 8 |
| EXOD. XXV, XXVI, XXVII, XXVIII, XXIX. XXX, XXXI. | 9 | God shews him a Glo∣rious Tabernacle pitched in Mount Sinai, to be a Pattern of his, as his was to be of a better. Upon the making of his the o∣ther vanisheth, as his was to do, when a better came. |
| 10 | ||
| 11 | ||
| 12 | The Tabernacle was a Figure of Christ's Body; so was the Temple, John ii.19. For this, they that were absent from Jerusa∣lem looked always that way in their Devotions. | |
| 13 | ||
| 14 | The Tabernacle was the Fountain of their Re∣ligion: From which they were taught the Favour of God to Men thro' Christ; that Religion is the Heart of a State; the Easiness and Perspicuity of the Fundamentals of Religi∣on; the Seven Bonds of the Church; the Mini∣stration of Angels; the Mediation of Christ, and even every particular con∣cerning his Nature and Function. | |
| 15 | ||
| 16 |
| 17 | The Fabric and Cere∣monies of the Tabernacle, as they be hard to find; so being found, they give great Delight and Infor∣mation. A serious Stu∣dent may see the Fabric and Service of it almost as plain in the Text, as Moses did in the Mount. Take these Observations to help to facilitate. | |
| 18 | ||
| 19 | 1. The Cubits, by which the Tabernacle is measu∣red, are but half Yards. | |
| 2. Those that are tran∣slated Boards, are Planks of a great Thickness. | ||
| 20 | 3. The Tabernacle was Fifteen Yards long. | |
| 4. The most Holy Place Five Yards square every way. | ||
| 21 | 5. The Five and Five rich Curtains were looped together just over the Partition by the Vail. Here Geneva Notes fail. | |
| 22 | 6. The Silver Founda∣tions lay open to view. | |
| 7. The Cherubins were Pictures of Children winged and bowing for∣ward. |
| 23 | 8. The Pillars both in the East Entrance, and in the Division of the San∣ctum, and Sanctum San∣ctorum, bore out the two Vails to view. In this Sense the Church is the Pillar of Truth. | |
| 24 | ||
| 25 | 9. The Roof of the Sanctuary had four Co∣vers: The Sides, till within three quarters of a Yard of the Ground, had two, half a Yard be∣low that but one; and the Silver Foundation none at all. Such are Mysteries in Scripture; the Funda∣mentals of Religion plain: Other things vailed under one Cover, others under two, and some Counsels of God past finding out. | |
| 26 | ||
| 27 | ||
| 28 | 10. The Fabric and Service of the Taberna∣cle, the Fountain of Ce∣remonies, well looked in∣to, will shew the Romanist most foolishly ceremoni∣ous; and his Doctrin con∣cerning the outward Wor∣ship of God, impious. | |
| 29 | ||
| 30 |
Fifty Days after Israel's Departure out of Egypt, they receive the Fire of a Law at Sinai, the Sixth Day of Sivan in the Morning. In the Afternoon he goes up to the Mount, and receives Fifty-seven Ce∣remonial and Judicial Laws of nearest Relation to the Moral. That Night he writeth them in a Book, here is a piece of Writing older by Forty Days, than the two Tables. The next Day Morn∣ing he causeth an Altar to be built▪ to represent God, and twelve Pillars, to represent the twelve Tribes. He commands the First born of Israel to of∣fer Sacrifice, and Peace-Offerings. With the Blood he sprinkles the Altar, and the twelve Pillars. Which * 1.68 because they represented the People, they are called the Peo∣ple. And thus Israel enters into Covenant. Which when they were, their Elders draw near to God; which while they were out of Covenant, they might not do without Danger. Then did they eat a solemn Holy Dinner, eating those Parts of the Peace-Offer∣ings before the Lord, which were left at the ma∣king of the Covenant. And in the Strength of this Meat Moses was in the Mount Forty Days, and Forty Nights, and ate nothing, but lived by the Words that proceeded out of the Mouth of God. In Di∣vine Contemplation he se••th Christ, as he was to be shewed to the Jews, till the time of Reforma∣tion should come, under the Figures of a Tabernacle, and a Priest. The sight of which taught him Christ to the full, in his Natures and Off••ces.
In the Tabernacle were three Crowns, answerable to his three Offices; Viz. the Crown of the Law, the Crown of the Priesthood, and the Crown of the Kingdom.
The Crown of the Law was the Ark, a Chest gilded with Gold within and without, as Christ was pure from Sin both in Thought and Action. The Cover, a piece of massy Gold, called, The Mercy-Seat, because it hid the Law, and because God from it spake favourably to Men, from be∣tween Cherubins, which once were Instruments of his Indignation, Gen. iii. ult.
The Crown of the Priesthood was on 〈…〉〈…〉 of Incense: Which stood between 〈…〉〈…〉 stick and Shew-Bread, and sanctified them both by Prayer.
The Crown of the Kingdom was on the Table of Shew-Bread; where a several Golden Dish, applied to every Loaf, shewed God's special Care of every Tribe in particular. The Measure of Meal, viz. Two Omers, put into every Cake, and the Cakes set before the Lord on the Sabbath-Day, put Israel in mind of their Sustinence in the Wilderness: When their Stint on the Sabbath was two Omers, Exod. xvi. For this, they might justly rely upon him for their Daily Bread.
| Year of the World MMDXIII. | Days of the M. | Tammuz. |
| 1 | Consider these few things. | |
| 2 | I. The Angels in the Ta∣bernacle-Curtains taught only their Attendance up∣on the Church, not any Action of theirs in the Work of Mediation For they were only si∣lent Spectators, while the Priest did mediate. | |
| 3 | II. The best and ho∣liest of Israel's Men, (at least, that should have been so) the Priests; and the best Actions of the Priests, viz. Sacrificing, were not Holy in them∣selves, but had their Sanctity from other. The Priest from his Gar∣ments; the Sacrifice from the Altar; that Merits might be excluded, and inherent Righteousness only attributed to Christ. | |
| 4 | ||
| 5 | III. The Priest never went to offer Incense, till he had offered Sacrifice. Teaching, that he only that sacrificed himself for Man, is to be his Me∣diator. |
| 6 | IV. There was no Sa∣crifice without Blood. Incruentum Sacrificium is a Stranger to Moses, and to Holy Language. | |
| 7 | V. Moses is still above Aaron in Dignity, tho' he were the younger Bro∣ther. This might teach Rome, Subjection to the Prince. | |
| 8 | VI. God's answering David by the Ephod without the Ark, teach∣eth, that God is not bound to the Means himself, tho' he bind us. On the contrary, God, not answering Saul by the Ark without the Ephod, taught him to remember his Fact of slaying the Priests, which should have worn it. | |
| 9 | ||
| 10 | ||
| 11 | The Stones in Aaron's E∣phod rightly understood, and readily remembred, give Light in many Pla∣ces. As Revel. xxi. The Jasper is the first Foun∣dation in the new Hieru∣salem. This Stone was Benjamin's in the Ephod. This pleadeth for Paul of Benjamin, and not for Peter of Zebulon, to have Pre-eminence in building o•• the Church of Gen∣tiles. The Rainbow a∣bout God's Throne, Rev. iv. is of Smaragd Co∣lour. The Rainbow is the Sign of a Covenant, Gen. ix. The Smaragd in the Ephod was for Levi, the Priesthood. So here is the true Sign of the Church, the Rain∣bow of Smaragd, the true Preaching of the Covenant by the Priest∣hood. | |
| 12 |
| 13 | ||
| 14 | ||
| 15 | ||
| 16 | ||
| EXOD. XXXII. | 17 | Moses cometh from the Mount, and finds the Golden Calf newly made. |
| Moses Second Fast of Forty Days. | 18 | He goeth up again; and is there Forty Days more to beg Israel's Par∣don, Deut. ix.18. He wisheth to be Anathema for his Kindred according to the Flesh. He obtains Respite of Punishment for the present, but can∣not obtain, but that in time it shall fall upon them. |
| 19 | ||
| 20 |
| EXOD. XXXIII. | 12 | The Angel of the Co∣venant is threatned to be withdrawn from them; and their Conduct to be committed to a created Angel. |
| 22 | ||
| 23 | ||
| 24 | ||
| 25 | ||
| 26 | ||
| 27 | ||
| 28 | ||
| 29 |
| Year of the World MMDXIII. | Days of the M. | Ab. |
| 1 | ||
| 2 | ||
| 3 | ||
| 4 | ||
| 5 | ||
| 6 | ||
| 7 | ||
| 8 | ||
| 9 | ||
| 10 | ||
| 11 | ||
| 12 | ||
| 13 | ||
| 14 | ||
| 15 | ||
| 16 | ||
| 17 | ||
| 18 | ||
| 19 | ||
| 20 | ||
| 21 | ||
| 22 | ||
| 23 | ||
| 24 | ||
| 25 | ||
| 26 | ||
| 27 | ||
| 28 | He comes down from the Mount again. | |
| Moses his Third Fast of Forty Days and Nights. | 29 | He goeth up with two Ta∣bles ready made again, and stayeth 40 Days and Nights more; even all the next Month Elul, which consist∣eth of Twenty-nine Days. |
| EXOD. XXXIV. to the end of the Book. | 30 |
¶ And on the Tenth of Tisri,* 1.69 Moses cometh down from his third Fast. And now God is recon∣ciled to Israel, and the Case is well with them. He brings down two new Tables; hath Commissi∣on to begin with the making of the Tabernacle. The Cloud of Glory is restored to the Camp again.
And because all these good Tidings came to Israel upon the Tenth of the Month Tisri, for this that Day is set apart to be observed every Year, for the Feast of Expiation: When the High Priest entred into the most Holy Place with Blood; an exquisite Type of Christ, if it be searched to the Quick.
Because Moses had told Israel, at his coming down from the Mountain, of the making of the Sanctuary; by which they conclude it will be long before their Removal from Sinai; therefore on the Fifteenth of Tisri they begin to make themselves Mansions, and Booths to lodge in, till their Remo∣val. For this, that Day is appointed for the Feast of Tabernacles to Posterity.
And now they begin to fall in Hand with the Work, in the same Month that the World began. And in it are Six special Works, like those of the Creation.
All the Men, from Twenty Years old and upward, contribute each one half a Shekel for the Silver Foun∣dation. Some gave something else. And the Wo∣men bestow their Pains of spinning and sewing, and their Looking Glasses.
These Six Months current are they busie. Against the first Month of the next Year all is ready. So on the First of Nisan, Anno Mundi MMDXIV. they begin to set the Tabernacle up: Which was Six Days in doing. When it is finished, the Cloud de∣scends on it.
Thus ends Exodus in a Cloud; under which we are to look for a more perfect Tabernacle, not made with Hands: In which the Godhead should dwell bodily, as the Cloud here.
OUT of the Tabernacle newly erected God giveth Ordinances for the Service of it in Sacrifice of all Kinds, the Office of the Priest, &c.* 1.70 Which his Sons missing in, dye by Fire; as also Shelomith's Son by Stones.
These Ceremonies of Moses, some were Doctrines of Faith, some of Manners, and some of both. Stu∣dy them presly; for they are of infinite Sweetness, and Satisfaction. Measure the rest by the one Law of Clean and Unclean. Which, among other things, ground us in these Doctrines.
I. That nothing is unclean to be touch'd, while it is alive, but Man. See Mat. xv.11.
II. There are degrees of Uncleanness; Leprosie the greatest.
III. Every one that came to be judged of by the Priest, was unclean, tho' not Leprous.
IV. The Priests could not make, but only pro∣nounce clean and unclean. The Power of the Keys is spoken of from this Place, and in this Phrase.
V. Every Priest had this Priviledge, as well as the High Priest. Hence must we understand, that Peter's Power of the Keys was not singular.
VI. He that was Leprous all over was to be pro∣nounced clean. For it appeared that all the Poyson was come forth. But he that had any live Flesh,
that shewed not Leprous, was unclean. A Doctrine against Merit, and the Power of Man to Good.
VII. No final Excommunication, but for Lepro∣sie.
VIII. The Priests, that were to be Judges of Le∣prosie, could not be tainted with it. Hence when Aaron and Miriam are both in the same fault, of murmuring against Moses, Miriam is struck with Leprosie, but Aaron is not. So when King Uzziah would be meddling with the Priests Office, God useth no other way to chastize him, and to shew him his Error, than by striking him with Leprosie, with which the true Priests could not be tainted.
IN the beginning of the last Month the Sanctuary was pitched:* 1.71 And so is their Camp in the beginning of this second Month.
All Israel numbred▪ from Twenty Yea•••• old, and upward. None of this number are to enter Canaan. Levi was exempt from this Curse; and therefore they are numbred by themselves.
Their Camp is pitched. The Sanctuary in the middle; for Religion is the Heart of a State. The Levites at a distanc•• pitch next it in a Quadrangu∣lar Body, clean about it. At a greater distance, even about them, Two Thousand Cubits from the Tabernacle, pitcheth the Body of the Army in the same Form: Every side of the Square carrying its several Colours. Judah the Picture of a Lion: E∣phraim a Bullock; Reuben a Man; Dan an Eagle. Compare this with God's dwelling in the Church of the Christians, Rev. iv.
The Law concerning the Unclean, and the suspe∣cted Wife; that their new pitch∣ed Camp might be pure.* 1.72 And of Nazarites, the only Votaries of the Laity.
The Prince's Offer to the Sanctuary. More Ordinances about it. A∣bout this time comes Je∣thro to Moses.* 1.73 His long Absence had been because of Distaste he took at Moses,* 1.74 for sending Zip∣porah back, when he went for Egypt.
Israel removes from Sinai, having pitched there a whole Year within some few Days.
The Peoples murmuring causeth a Plague. Aa∣ron's and Miriam's murmur∣ing against Moses his Hea∣thenish Wife,* 1.75 which was but newly come among them.
The Decree of their wandring in the Wilder∣ness Eight and Thirty Years longer,* 1.76 and that all that were numbred at Sinai should not enter Canaan,* 1.77 cometh forth ir∣revocable.
Some Laws given to those,* 1.78 that should enter the Land.
Korah, Dathan and Abiram, murmur against the Function of Moses, and the Priest∣hood of Aaron.* 1.79 They are punish∣ed alike in kind, but not in degree. Korah's Sin was not altogether so heavy, as the o∣ther. He was of the Priestly Tribe Levi; there∣fore for him to affect the Priesthood was not so hei∣nous, as for Dathan and Abiram, who were meerly Laymen. Answerably Korah's Punishment was not so heavy as theirs: For all their Children were swallowed up with them, but Korah's were not. Samuel came of Korah, and some Psalmists, that made divers Psalms.
Aaron's Priesthood is justified, by the budding of his withered Rod; as a Priest∣hood should bud,* 1.80 when Aaron's was withered.
Upon this Approval, special Services for the Priests are appointed. Mi∣riam dieth in their last wandring Year.* 1.81 Moses and Aaron excluded out of Canaan, for being more angry at Israel than God himself. This shewed, that the Promise aimed at better things, than the Land of Canaan; out of which even the Holiest among them they see ex∣cluded.
Sihon and Og overcome. It is Six and Twenty Generations since the Creation. Answerably Psal. cxxxvi. doth Six and Twenty times extol the Mer∣cy of God, His Mercy endureth for ever:* 1.82 Begin∣ning the Psalm from the Creation, and ending it in the Overthrow of Sihon and Og. By which Israel first took Possession of the Land promised.
Balaam is hired to curse Israel, but cannot. He curseth Rome for Crucify∣ing Christ.* 1.83 Chap. xxiv.24. This is the Groundwork of the Revelation.
Balaam, when he cannot curse, lays a Stumbling-block in Israel's way, by bring∣ing Midianitish Women among them.* 1.84 By whom they fall to Lewdness; which procures a Plague among them, that sweeps away those that were yet left of the Account at Sinai.
When the old Stock is gone, they that must enter Canaan are num∣bred.* 1.85 Thus as they were delivered Moses by num∣ber,* 1.86 by number he deli∣vers them up.
MOses, in the Eleventh Month of the last Year of their wandring, rehearseth and explain∣eth precedent Laws and Stories. He blesseth all the Tribes, but only Simeon; giveth Judah Priority of Levi; dieth, and is buried by Christ; who was to bury his Ceremonies. The Cloud of Glory de∣parteth upon Moses's Death.
JOshua of Joseph succeedeth him, to bring them into Canaan, as Joseph had brought them into Egypt.
This Book contains a Story of Seventeen Years, beginning from Nisan the Sixth, Anno M••ndi MMDLIII. The first Seven Years are spent in Wars; and then have they Peace, and set up the Tabernacle in Ephraim, and call the Town Shiloh, i. e. Peace∣able.
God gives Joshua Authority, and even puts the Law into his Hands, as that was the manner of crowning their Kings,* 1.87 2 Chron. xxiii.11. This was the Sixth of Nisan; that Day he makes Proclamation of Removal after three Days compleat; and withal, that Day sends two Men to spy Jericho;* 1.88 who take up their Lodging in a Victualler's House, called Rahab, an honest Woman, tho' of a scandalous Profession. But they come out again that Night. The Seventh Day they lye in the Mountains; the Eighth Day they return.
The Ninth Day the People march along upon Jordan's Banks down, till they come over against Jericho.* 1.89 The Ark lead∣eth the Van.
They pass Jordan on the Tenth; the Waters be∣ing divided four Thousand Cubits, besides where the Body of the Army marched in two Parts.* 1.90
The Eleventh, Twelfth, Thirteenth Days, they are busie about Circumcision. On the Fourteenth they keep the Passover;* 1.91 and so are sensible of both their Sa∣craments at once. Till the Twenty-first at Even is their Passover Week. From thence they strangely besiege Jericho, compassing it Seven Days, accor∣ding to the Seven Generations, since the Land was promised. The Spoil of this Town must deserved∣ly be, as the first Fruits of Canaan, due to the Lord.
Which Achan meddling with, makes Israel abo∣minable. In the Valley of Achor, which is here the beginning of their Trouble,* 1.92 must be the beginning of their Hope, Hos. ii.15. Joh. iv.
Ai taken, and the Spoil given to the Soldiers. And here they begin to take Possession of Canaan.* 1.93 Then Joshua builds an Altar, just where Abraham had done, when he took Possession of the Land by Faith, Gen. xii.
* 1.94The Gibeonites deceive by colour of Antiquity.
A miraculous Day of Thirty-six Hours long. A humane History, Sepher Jasher, cited,* 1.95 as Paul cites Heathen Poets, and Talmudic Doctors.
From hence to the end of the Book is a Survey of the Land, and some few Histories interlaced; of no Scruple for Order: Only the Story of Caleb's ta∣king of Kiriah Sepher, Chap. xv.14. is rehearsed Judg. i.12. as if it were after Joshua's Death; but
in this Book it is in the proper Place. It is rehearsed in Judges, because there speaking, how Judah was appointed Captain by God, it relates this Story, to shew why Othniel was looked after rather than any other of Judah, because of his Valour tried before in this Action.
GOD, to make easier way for Israel's Possession of the Land of the Amorites, useth the Amo∣rites for their Furtherance. So Sihon and Vahob, King of Moab,* 1.96 fall to Wars; and Sihon taketh Land from Moab, that Israel might take it from him, that was an Amorite; for with a Moabite they might not meddle. So Adonibezek, and his Neighbour Kings, fall to civil Wars, and he conquers Seventy of them ready to Israel's Hand. So that when they have conquered him, they have conquered so many. They cut off his Thumbs and great Toes, and bring him to the great Town of the Kingdom, Jerusalem, and there for Terror to others do publickly kill him.
The things next related after the Overthrow of Adonibezek, as the taking of Hierusalem, Hebron, and Kiriath Sepher, were done in Joshua's time: But they are rehearsed for this reason, that we might see, that Judah was chosen General after Joshua's Death by God. That Israel might war under one, to whom they were used and acquainted. For Ju∣dah was made General by Joshua, even in his Life∣time. And this Matter of Othniel named here, to shew why he is made Judge afterward.
In the rest of the Chapter the Order is proper; only whereas some things are mentioned here, which are mentioned in Joshua's Book, as ver. 27, 29. about Israel's not expelling the Canaanites; it is to shew, that as it was not done before Joshua's Death, so neither was it done after.
For which they have heavy tidings from God. Joshua's Age and Death mentioned again,* 1.97 to shew, that in his time, all was well with them. After the Tenth Verse of this Chapter take in the XVII, XVIII▪ XIX, XX, XXI. Chapters of this Book; for hereabout is their Order. For howsoever these these Stories be laid in the end of the Book, yet were the things, there mentioned, done before any Judge arose in Israel. For the evidencing of which, consider First the Connexion of the Passages there mentioned one to another.* 1.98
Micah of Ephraim set up an Idol, as Jeroboam of the same Tribe did afterward. The Danites take it away,* 1.99 even in Mi∣cah's Life time, and set it up publickly in Dan, as Jeroboam also did afterwards. And Jonathan, a Grandchild of Moses, is the first publick Idolatrous Priest. This Moses had for marrying in an Idolatrous Line. Dan for Idolatry first set up in his Tribe is not sealed, Rev. vii. among Israel. Upon Toleration of Idolatry all Iniquity follows;* 1.100 so that a City of Israel becomes Sodom. A∣gainst this City all Israel goes by God's Permission to War; and yet Forty Thousand are slain by a most wicked Tribe. Thus did God avenge his own cause, when none of Israel would be zealous for him a∣gainst
the Idolatry newly set up; and yet all of them could be so sensible, and vindicative of Injury done to a Whore.
When God hath used Benjamin to execute his Wrath against Israel, for not pu∣nishing Dan's and Micha's Idola∣try;* 1.101 he useth Israel to punish Ben∣jamin, for not delivering up Gibeah to Justice for her Villany, Thus is the Story knit to it self.
Secondly, Consider, that the beginning of this Book is the proper place for these Hi∣stories, tho' they be laid in the latter end. For,* 1.102
1. The Israelites follow Idols after the Death of the Elders, Judges iii. Micah is the first that sets it up.
2. There is no King in Israel then; that is, before any Judge rose.
3. The Danites are not yet settled; that could not be long after Joshua's Death.
4. Phinehas is yet alive, Chap. xx.28 So that we must needs cast things into the Thirty-second Year, ascribed to Othniel's Judgeship, before Cushan afflict them.
Thirdly, Consider the Reason, why the Stories are so mislay'd. It is,* 1.103 that the Ele∣ven Hundred Pieces of Silver, that made Dan's public Idol, Chap. xvii.2. and the Eleven Hundred Pieces of Silver from every Philistin Prince, Chap. xvi.5. that brought Sampson of Dan to his End untimely, might be laid together for secret In∣struction to the Reader.
Then return to Chap. ii. ver. 11. and from thence to the end of the Six∣teenth Chapter,* 1.104 there is no Scruple for Order. Only the Book of Ruth is to come in about the beginning of this Book; but the exact place where is not easie to find.* 1.105 Thus near you may go. Salmon begat Boaz of Rahab, Mat. i.5. and Boaz married Ruth. Ruth, Ch. ult. Salmon came with Joshua into Canaan, and Boaz was in the next Generation. Allow Rahab to live two Years in Israel, before she had a Child by Sal∣mon; and withal allow Boaz to be Seventy or Eigh∣ty Years old, before he marry Ruth; yet is Ruth's Story then about Thirty Years before Ehud's Death. Their going to sojourn in Moab, Ruth i. is likely to be many Years before Moab be Israel's open Ene∣my ••••dges iii.12.
In casting the Years of the Judges, observe that the times of the Afflicters are to be included in the times of the Judges. As Chap. iii. Cusham Risha∣thaim oppressed Seven Years; and Othniel judged Forty. These Seven Years must be included in the Forty, and not be counted as Forty-seven. St. Paul reckoneth them at extent, Acts xiii.20. He gave them Judges about the space of Four Hundred and Fifty Years.
THE Seventeen first Chapters of 1 Sam. lye without scruple of Interposition or Transposi∣tion.* 1.106 From the Seven∣teenth Chapter forward, the Psalms, Proverbs, &c. fall in in their time and order.
As for the PSALMS, it is above the Reach of Man to bring all those to the Time and Occasi∣on,* 1.107 wherein and where∣upon they were made. Sometime the Title resolves us, sometime the Phrase gives strong Presumption; in some we have no Light at all for these things. Those that are titled to Resolution you may easily lay in their Places. For the other, and for the whole Book of Psalms, take these Observations.
1. The Psalms are divided into Five Books, ac∣cording to the Five Books of Moses: Where a Psalm ends with Amen, is the end of a Book: Com∣pare them with Moses his Five Books, and you will see how sweetly they agree.
2. The Jews have this Rule for the Authors of such or such Psalms. Those Psalms which have not a Title to express who made them, are to be refer∣red to the next Author that is named before. So Psalms xci, xcii, xciii, xciv, xcv, xcvi, xcvii, xcviii, xcix, c. by their Rule were made by Moses, the Au∣thor next named before, in Psal. xc. in tit. The
Subject indeed may inforce no less, the Psalms treat∣ing concerning things done in Moses's time; as the Tabernacle, the Sabbath, the Temptation in the Wil∣derness, &c. But Samuel is named in Psal. xcix. 6. but it is as David is in Psal. lxxxix.
3. There be Psalms, which have no Title, yet the Subject and Phrase, in divers of them, give strong Presumption upon the Occasion. As Psal. i. upon the Fall of Man, by the Counsel of the Ungod∣ly, &c. And this shews his Reparation by the con∣trary. So when Israel and Judah are parted, be∣cause of Rehoboam's heavy Yoke, 1 Chron. xii. Christ, that must joyn them again, Hos. i. works it by the contrary, Take on you my Yoke, which is easie, and Burden light. Psal. ii. upon the Fall of Israel from David's House, whom God had appointed King in Sion. And thus the Fall of Adam and Israel are handled together. Psal. cxxxii. upon the bringing of the Ark to Jerusalem: Which when it was captived from Ephrata, or Shiloh in Ephraim, and stayed afterward 20 Years in Kiriathjearim, the City of the Wood, David provides it an Habitation in Jerusalem, &c. So in divers others, the occasi∣on of it self shews it self: But I will not forestall your own finding of them.
4. Divers Psalms in the Original are Alphabeti∣cal; but few of them have the Alphabet true, for some reason or other admirably Divine: So one Letter in Jeremy's Alphabetic Lamentations is al∣tered constantly, for secret and sweet Reason.
5. For the Order of the Psalms, why they be so laid, in many of them the Reason shews it self, at the first sight; in others it requires a narrow∣er Scrutiny.
The first and second Psalms made upon Occasions so far distant in time, yet laid together for special reason, as was touched before.
The Fiftieth Psalm, in ver. 8, and 14, 15. re∣fuseth all Sacrifice, but Prayer. That the Fifty-first Psalm offers, ver. 16, 17. and easily shews, why these two be laid together.
Psalm cxxxvi. the Mercy of God brings them to Possession of the Land of Promise. Psalm cxxxvii. brings them into Captivity; and shews, that their living in the Land of Canaan was so sinful, that it was not to be mentioned.
These, and other Observations may be gathered out of this exquisite Book of the Psalms, conducing to further the Understanding in reading it. But your Eyes be their own Observers and Judges.
1 SAM. xvii. Here take in Psalm ix. made upon Goliah's Death.
1 SAM. xviii, xix. at ver. 12. take in Psalm lix.
1 SAM. xx, xxi. at ver. 12. take in Psalm lvi. and at the end of the Chapter, Psalm xxxiv.
1 SAM. xxii. here take Psalm lii.
1 SAM. xxiii. about ver. 24. comes in Psalm liv.
1 SAM. xxiv. at ver. 4. read Psalm lvii.
1 SAM. xxv, xxvi. at ver. 9. where David bids Abishai, Destroy not Saul, may seem to give Occasi∣on of Psalm lxxv. as the same Words in the Cave did of Psalm lvii. which bears the same Title.
1 SAM. xxvii. between ver. 7, and 8. comes in the 1 Chron. xii. from the beginning, to ver. 23. Then return to ver. 8. and from thence to the end of
the Book, is no Interposition; only with the last Chapter read 1 Chron. x.
2 SAM. i, ii. to the three first Verses, read 1 Chron. xi.1, 2, 3.
2 SAM. ii, iv, and v. to ver. 4. there take in 1 Chron. xii. from ver. 23, to the end. Then re∣turn to
2 SAM. v. 4. to the end of ver. 10. and with it read 1 Chron. xi. from ver. 4, to the end of ver. 5. Then read 2 SAM. v. from ver. 11. to the end; and with it read 1 Chron. xiv.
2 SAM. vi. 1 Chron. xiii, xv, xvi.
2 SAM. vii. 1 Chron. xvii.
2 SAM. viii. 1 Chron. xviii. and at ver. 12. take in Psalm lx.
2 SAM. ix, x. 1 Chron. xix.
2 SAM. xi, xii. and 1 Chron. xx. 1, 2, 3.
2 SAM. xiii, xiv, xv, xvi, xvii, xviii, xix, xx, xxi. to ver. 18.
2 SAM. xxi. at ver. 18. and forward, take in 1 Chron. xx. from ver. 4. to the end.
2 SAM. xxii. Psalm xviii.
2 SAM. xxiv. 1 Chron. xxi.
1 CHRON. xxii. to the end of Chap. xxvii.
2 SAM. xxiii. 1 Chron. xi. from ver. 10, to the end.
1 KING. i.
1 CHRON. xxviii, xxix, to ver. 26.
1 KING. ii. to ver. 10, 11. read 1 Chron. xxix. ver. 26, 27, 28, 29, 30.
1 KING. iii. 2 Chron. i.
1 KING. iv. at the end of which come in the PROVERBS.* 1.108
1 KING. v. 2 Chron. ii.
1 KING. vi. 2 Chron. iii. to ver. 15.
1 KING. vii. from ver. 13, to the end. 2 Chron. iii. ver. 15, 16, 17. and 2 Chron. iv.
1 KING. viii. 2 Chron. v, vi, vii.
1 KING. vii. from the beginning, to ver. 13.
1 KING. ix. 2 Chron. viii.
1 KING. x. 2 Chron. ix. to ver. 29. Hereabout the Book of CANTICLES falleth in.* 1.109 For it was made after the House of Lebanon was built, Cant. vii.4.
1 KING. xi. to ver. 41.* 1.110 Here take in ECCLE∣SIASTES, which was Solomon's Repentance after his grievous Fall.
1 KING. xi. ver. 41, 42, 43. 2 Chron. xi. ver. 29, 30, 31.
1 KING. xii. to ver. 25. 2 Chron. x, xi, to v. 5.
1 KING xiii, xiv. to ver. 21.
2 CHRON. xi. from ver. 5. to the end of Chap. xii. And with it read 1 King. xiv. from v. 21. to the end.
2 CHRON. xiii. 1 King. xv. to ver. 9.
2 CHRON. xiv, xv, xvi. 1 King. xv. from ver. 9, to ver. 25.
1 KING. xv. from ver. 25. to the end.
1 CHRON. Chap. xvii.
1 KING. xvi, xvii, xviii, xix, xx, xxi.
1 KING. xxii. 2 Chron. xviii.
2 CHRON. xix, xx.
2 KING. i, ii, iii.
2 CHRON. xxi.
2 KING. iv.v, vi, vii, viii, to ver. 25.
2 KING. viii. from ver. 25, to the end of Chap. x. And withal read 2 Chron. xxii. to ver. 10.
2 KING. xi. 2 Chron. xxii. from ver. 10. to the end of Chap. xxiii.
2 KING. xii. 2 CHRON. xxiv.
2 KING. xiii. Hereabout cometh in the Book of IONAH.* 1.111
From hence to the end of these Books, the Story of the Collateral Kingdoms, while they both stand, and of Judah's alone, when the other is fallen, are laid so orderly, that it is mere Transcription, and no more, to lay them here. And so indeed hath it been hi∣therto; but I was willing to lead them thus, so far as they kept within their own two Channels. But now they branch themselves into more Heads, (viz.
the Books of the Prophets,) their Order, which the Text hath intire, without misplacing in these two Books, needs not to be looked at so much in it self, as these other to be brought to it.
IN some Places the Titles of the Prophesies tell where to lay them; others, that are silent in that kind, the Jews have the like general Rule for, that they had for the Psalms: That an undated Pro∣phecy is to be laid in the same time, that the next dated before is. As Joel to be contemporary with Hosea. Obadiah and Jonah with Amoz, &c.
Their Rule holds well for the general, but for particular Computation of the Precedency of Pro∣phets, that lived under the same Kings Reigns, you must go into further Enquiry. As Jonah lived in the times of Amoz, according to their Rule tis true. But whether Jonah or Amoz prophesied first, is the Query. Upon Examination you will find Jonah be∣fore Hosea himself; who is said, Chap. i.2. to have had the Word of the Lord first come to him. Of such things you may be your own Judge.
Those Prophesies, that be dated by the Reign of Kings, apply to the time; those that be not, apply to those Dates, and thus may you come to the Cap∣tivity. Jeremy especially is punctual in pointing out his Chapters by such and such Years, till the Seventy of the Captivity begin, whereof he prophe∣sied. The Captivity Books do the like for then time, but cannot be so well, nor to Satisfaction re∣lished, as by casting into a Chronicle, which I do much urge, and desire of you.
By this you your self will find what is not possi∣ble to express to you; especially the Sweetness of that obscure place, Hab. iii.2. Revive thy Work in the middest of Years. Which, if you grow a Scri∣pture Chronologer, will be so far from Obscurity, and from requiring Light from other things, that it will give Light to them; especially to the settling of the beginning of the Seventy Years Captivity. Which when you have found, you have a Thread, whereupon to weave the most part of Daniel and Ezekiel. Then resolve what is meant by Cyrus his first Year, Ezra i.1. and where to begin your Seventy-sevens in Dan. ix. which must end in Christ's Death, and you have a Thread to lead you thro' Ezra, Nehemiah, Haggai, Zachary, and Malachi, till you come to the New Testament.
WHEN Haggai, Zachary, and Malachi were dead, the Talmud it self confesseth, that the Spirit of God departed from Israel, and went up. They in Acts xix.2. knew this Talmudic Speech, when they say, They knew not whether the Holy Ghost were descended again. This Spirit was restored in the various Gifts of Tongues and Pro∣phecy, Acts ii. As the Cloud of Glory, that went up at Moses Death, was at the Transfiguration of Christ, Luke ix.32, 33, &c. So that the Spirit and Glory of the Old Testament is light upon the New▪ and so it hath a double Glory. And as the Cloudiness of the Old, so the Brightness of this, requireth a good Eyesight of the Mind and Under∣standing.
In the reading of the New Testament I find two things especially of singular use.
I. In the Evangelists, as in the Old Testament, to search out the true and exact Order, which the Continuation of the History requireth. The Evan∣gelists, being Four in number, and being all to write one and the same Story, must either not write the same things; or if they did, must not write them in the same Style and Order. Otherwise, had the Uniformity of their Story and Phrase been but Repetition, if not Confusion. But while they either vary in Matter or Phrase, or in Order, this breeds the best Consort. Their difference of Mat∣ter and Phrase is easily seen, and easily reconciled. But their Change of Method and Order requireth some Skill to tune to an Unison. Like him in Plutarch, that would first play rude and harshly to his Scholars, before they should hear true Con∣sort. So have I to you, after my rude and rough course, gone a little way before you in the Gospel in this Course; that your self may tune to your self more pleasing Music. Where I have laid the Evangelists together, you may see they tune them∣selves, and the Music is sweet; let my Descant in∣vite you to a better Strain.
II. In reading of the New Testament never take your Eye off the Old; for the New is but again that in plainer Phrase. God himself hath taught us by the writing of the Scripture, what is the best way to read. For he hath folded the Two Testaments to∣gether; so that as the Law begins, so the Gos∣pel ends; and as the Prophets end, so the Gospel begins; as if calling upon you to look still for the one in the other.
Moses and Elias, Law and Prophets, were Evan∣gelists, as well as Matthew and the other: So that he that sees not Christ in them first in a Cloud, sees him not in the other in Glory. What did ever Christ do or suffer, which you may not see in the Law and Prophets? Which laid to the Gospel, shews the more Lustre. It were worth Study and Labour, to trace Christ throughout all the Old Te∣stament, and to see a Gospel written by Moses and Elias, concerning Christ's Actions, Passion and Do∣ctrine. To shew my Meaning, take here in brief what you may at Leisure and Study enlarge, as you read.
WHEN Adam had sinned, God promised to him one that should break the Head of the Serpent, who could be no other than God.* 1.112 But he should become the Seed of the Woman to do this, and so be Man. When the Fulness of time came, when the Scepter was even ready to depart from Judah, Gen. xlix. and the Stem of Je•••• even worn to the Root, Esa. xi. and the Feet of the great Image broken, and the other parts fal∣len, Dan. ii. this came to pass. For when Cittim afflicted Eber, Num. xxiv. and Augustus taxed all the World, (and, among the rest, the Jews) Jesus is born; having been taxed in his Mother's Womb, as Levi paid Tythes in the Loins of Abraham. His Mother was a Virgin, yet bare him against the Course of Nature, as barren Women had done the
like above it. Immediately after his Conception, she goeth to Hebron, where Abraham had his first Land, and David his Kingdom. There she keeps her swelling Belly undiscried three Months, as Mo∣ses was hid three Months after he was born. Which when her Husband detected, he was incensed, till, like Tamar, Gen. xxxviii. it was clear she was without Fault.
In Tisri she brings forth her Son; at what time of the Year Sin came into the World; and at what time of the Year the solemn Festival of Expiation of Sin was; and what time of the Year the great Ju¦bilee-Year began; a Type of him, who should work Release.
At two Years old he is visited and worshipped by Wise Men of Persia; who among the Records laid up there, had found Daniel's Prophecy of the time of the Messiah, Dan. ix. Upon the Appearance of a new Star they know the time is come▪ and from Persia, from whence Cyrus had done Good to Je∣rusalem, they come thither. Herod of Esau perse∣cutes Christ into Egypt: Whence Pharoah had per∣secuted Moses; least Christ should surprize Herod of his Kingdom, as Jacob had done Esau of his Birthright and Blessing. For now had Esau shaken off the Yoke of Jacob, as Gen. xxvii.40.
At twelve Years old Christ shews his Wisdom in the Sanhedrin; at which Age Solomon had done his, deciding the Matter of the two Harlots.
At thirty Years old he is baptized and anointed by the Holy Spirit, and begins to publish the Go¦spel. At which Age the Priests entred their Office, Num. iv. Joseph his Honour, Gen. xli.46. And David his Kingdom, 2 Sam. v.4. He is tempted as Eve, to the Lust of the Flesh, the Lust of the Eye, and the Pride of Life; but overcometh, ha∣ving fasted Forty Days and Nights, as did Moses, and Elias in Horeb. So did he in the very same place.
Upon [a] 1.113 his Return by Jordan, John teaches the People, That he was the Aim of the Paschal Lamb, which every Year; and the Offering Lamb, which every Day, was sa∣crificed. At [b] 1.114 Cana of Galilee, he turn∣eth Water into Wine: That beginning with the Elements, and changing their Form; his working Miracles upon things composed of the Elements might be with∣out Exception. So did Moses in his Won∣ders in Egypt. At [c] 1.115 the first Passover af∣ter his Baptism, he casteth out Buyers and Sellers in the Temple; coming to his own House, purgeth it, and the Sons of Levi, Mal. iii.1, 2, 3. He [d] 1.116 teacheth what the Spirit moving upon the Waters, Gen. i.2. and the Brazen Serpent, Num. xxi. aimed at. In [e] 1.117 the Valley of Achor, Hos. ii.15. he telleth an Adulterous Wo∣man, what Hosea's Adulterous Wives re∣presented; and briefly and sweetly expound∣eth to her all Hosea's Prophecy. He [f] 1.118 chuseth Galileon Disciples of Nepthali, who must give goodly Words, Gen. xlix. and Zebulun and Issachar, who must bring Men to God, to offer Righteous Sacrifices, Deut. xxxiii.19. He healeth Diseases at distance, Psal. cxlvii, &c. He [g] 1.119 pro∣nounceth the Blessings upon a Mount, which, upon their Entrance into Canaan, should have been pronounced with the Curses, and in number; but were not, Deut. xxviii. In his Sermon there he destroyeth the Do∣ctrine of the Scribes, Pharisees and Sad∣duces; the three Shepherds whom his Soul hated, Zech. xi.8. He [h] 1.120 would not own his Mother, nor acknowledge his Bre∣thren, Deut. xxxiii.9. when they went
about to hinder the Work of the Lord. He seeks to unite Judah and Israel under one Head, Hos. i.11. by tendring an easie Yoke, to them that were parted by the threatning of an heavy, 1 King. xii.
He opens his Mouth in Parables, as Psal. xlix.2. and from that very Psalm sheweth the State of Luxurious rich Men, Luke xvi. and giveth more to the Scriptures than to the Words of Apparitions, Luke xvi.31. from Esay viii.19, 20. Upon [i] 1.121 Mount Tabor, a place once of Offence, Hos. v.1. the Cloud of Glory, that departed at Mo∣ses Death, is restored; and out of that Cloud a Voice proclaimeth him that great Prophet, to whom all must hearken, Deut. xviii.
When he had lived Thirty-two Years and an half, the time that David reigned in Jerusalem, 2 Sam. v.5. and had preached and opened the King∣dom of Heaven Three Years and Six Months, the time that Elias shut Heaven by Prayer, Luke iv.25. he is sold by his Disciple Judas, as Joseph was by his Brother Judah, Gen. xxxvii. for Thirty Pieces of Silver, the Price of a Servant, Exod. xxi.32. Is apprehended a∣mong † 1.122 the Oil-presses un∣der Mount Olivet. And from thence begins to tread the Wine-press alone, Esa. lxiii.3. He is con∣demned by the Policy of Rome, Num. xxiv.24. Rev. xi.8. Is delivered up to be crucified at the time of Adam's Creation, and setting in Eden. Is nailed to his Cross at the time of Adam's Fall. Dieth at the time of Adam's Censure. Is Six and Thirty Hours under Death, the length of the first Day of the World to one part of it. His Grave is as the Ark with an Angel at either end. He riseth
the third Day after the Passover, and is as the first Fruits of the Dead. Liveth Forty Days after on Earth, and breatheth on his Disciples the Holy Spi∣rit, as he had done upon Adam the Spirit of Life. Is taken up visibly, as Elias; and now offers up our Prayers to God, as the Priest did incense after Sacri∣fice, &c.
These things raptim. But a deliberate sad Eye, with Leisure, might bring all the New Testament, or the most, both for Words and Sense, from the Old. And this I ever held the surest way to ex∣pound both.
THE proper Order of the Evangelists, as they should be laid, to make an entire continued Story, I have laid before you, till you come within a Twelvemonth of Christ's Death. That last Years Story you will find to be like Moses his last Months Work, a Deuteronomy, or a Rehearsal of divers things, that went before. Ingenuity needeth not always to be led by the Hand. For the search of the last Year of Christ's Life, I have left to your self. By this you will conclude what it cost to lay the rest. But when you have done the Work, it self will pay you for your Pains.
Among other things, as you go, have a special Eye to the Thirteenth of John, about the Supper there mentioned. Which not well marked, hath lost Men themselves, while they have gone about to find what is not there to be found.
Great Doctors, having ex professo undertaken to write of that Chapter, have missed the first Verse, and so spoiled all. Concluding the Supper there
spoken of to be the Passover Supper; when the first Verse plainly tells, it was before the Passover; and two Days, as St. Matthew explains. The Popish Tenet of Judas his real receiving of Christ, had been choaked here, had Men but had Eyes, and Minds to see and embrace Truth.
Luke, CHAP. I. from the beginning of the Chapter to ver. 5.
Seeing that none of the Evangelists use a Preface, but St. Luke, his may fitly be a general Preface to them all.
John, CHAP. i. from the beginning to ver. 15.
The Preface being made, the Story is to be∣gin. And most properly Christ's Divine Nature is first to be handled.
Luke CHAP. i. from ver. 5, to ver. 57.
The Order here shews it self.
Matth. CHAP. i. all the Chapter.
The reason of the Or∣der is to be seen by the Texture of the Story. Mary upon the Words of the Angel presently con∣ceives with Child. She goes to her Cosin Eli∣zabeth, to see the Truth
of the Angel's Words, Thy Cousin Elizabeth hath conceived. She stays with her Three Months, Luke i.56. Then re∣turning to Joseph, from whom she had been so long absent, he perceiv∣eth her great Belly, as Gen. xxxviii.24. So that it is plain to see, how properly the 18th Vers•• of Mat. i. follows in order of time the 56th Verse of Luke i. The ••vangelist lays the Genealogy before, that every Reader might be his own Expositor upon those Words of the An∣gel, ver. 20. Joseph thou Son of David. The last Verse, He knew her not, &c. is all that this Evan∣gelist speaks about the Birth of Christ. This may be as a brief Relati∣on, upon which suppose the two next Sections to be as Expositions.
Luke, CHAP. i. from ver. 57, to the end of the Chapter.
When Mary departs to her own House, her Co∣sin Elizabeth hath but one Month to go with Child. This makes this Dependance necessary.
Luke, CHAP. ii. from the beginning, to ver. 40.
The Coherence here is apparent of it self.
Mat. CHAP. ii. all the Chapter.
Observe, that Christ was Two Years old, when the wise Men come to him, ver. 16. and your own Eye will shew, and justifie the Order. What St. Luke saith, Ch. ii.39. They returned to Naza∣reth, mean the same time, that that of Matthew doth, Ch. ii.23. But Luke speaks briefly, because he hath no more to say of Christ; till at Twelve Years old he bring him from Nazareth to dis∣pute in the Temple.
Luke, CHAP. ii. from ver. 40, to the end of the Chapter.
From Christ's Return from Egypt to Nazareth, till he was Twelve Years old, the Gospel mention∣eth nothing of him. This makes the Dependance plain.
Mat. iii. all. Mark i. from the beginning, to ver. 12. Luke iii. from the beginning to ver. 23. Only the 18, 19, and 20. Verses, about John's Im∣prisonment, are to be re∣served to another place.
Compare the three E∣vangelists together. One will help to explain a∣nother. You see the Go∣spel it self doth inforce this Order, by relating nothing since Christ's Twelfth Year old till his Baptism, when he was Nine and Twenty com∣plete, or Thirty current. All the time of his Youth, till now, Christ was a Carpenter: But did now and then some Miracles privately in the House, for enlarging their Com∣mons, when they were short. He is now Bapti∣zed in Tisri.
Luke iii. from v. 23, to the end of the Chap∣ter.
How divinely S. Luke placeth this Genealogy at Christ's Baptism is to be seen by looking on the Promise, Gen. iii.15. Upon which, this, and that which follows in the next Chapter, is a Glori∣ous Exposition. The Seed of the Woman shall break the Head of the Serpent, by the Power of the Go∣spel.
Which Gospel, when Christ beginneth to preach, as from his Ba∣ptism he doth, the Evan∣gelist shews thro' Seven∣ty-five Descents, even from Adam, that he was that Seed promised to Adam; and in the next Chapter, how he begins to break Satan's Head, Luke iv.1, 2, 3, 4, &c.
Mark iv. from the be∣ginning, to ver. 12.
Mark i. v. 12, 13.
Luke iv. from the be∣ginning, to ver. 14.
That this Temptation of Christ was immedi∣ately after his Baptism, Mark shews, ver. 12.
About the Order of the two last Temptations, Matthew and Luke dif∣fer. Matthew's Order is the true. Luke inverts it, and sets his Temptation at Hierusalem last, and concludes, that the De∣vil departed from him for a season. Intending to shew where it is, that the Devil returns to him again in sore Temptati∣on, namely, at Hierusa∣lem, in Judas, and the Jews. Or, he leaves him in his last Tempta∣tion at Hierusalem, that you may look for him
there, before he go into Galilee.
John, CHAP. i. from ver. 19. to the end of the Chapter.
After that the Holy Ghost, by descending up∣on Christ, had evidenced him to be the Holy One of God, John Baptist publisheth this to all Comers, ver. 15. and an∣swers no other thing to the Priests, that are sent to question him, ver. 19, to 28. The next Day, ver. 29. John seeth Jesus coming again out of the Wilderness to Jordan, &c. The next Day after that, ver. 25. Andrew and Peter fol∣low Jesus.
Christ's first Passover after his Baptism.
John, CHAP. ii. all the Chapter.
The first Words, And on the Third Day, are Evidence enough of Con∣nexion.
John iii. all the Chap∣ter.
Jesus in Chap. ii. v. 13. is at Hierusalem at the Passover. Thereabout he continueth till Pentecost, and the Feast of Taberna∣cles
be over. For at those times also every Male Is∣raelite must be at Hieru∣salem. In this space is this Conference with Nicode∣mus. And in this space Jesus travaileth Judea, and his Disciples baptize, as John also did till now, ver. 23.
Luke iii. ver. 18, 19, 20.
Conceive the Continu∣ance of the Story thus. John baptized in Enon, as John iii.23. Multi∣tudes resort to him. The ceremonious Jews begin to cavil about the Digni∣ty of Mosaical Purificati∣on, in Comparison of his Baptism and Christ's. He stands out for Baptism, and extols it from Christ, the Author. Here the Jews have a Quarrel a∣gainst him, for crying down Moses Rites. This Herod readily embraceth, as a fit Opportunity for him to vent his Malice, which had been long con∣ceived against John about the Matter of Herodias, but for Shame and Fear Herod could not execute it. Now when the Jews
offer so fair an Occasion, Herod shuts him quickly up in Prison.
John iv. all the Chap∣ter.
Jesus soon heard of John's Imprisonment, and of the pretended Cause, because he had many Dis∣ciples, to the Neglect of Moses. Now when Je∣sus knew, that the Pha∣risees heard, that he had more Disciples than John, and therefore was in the same Danger, he gets out of Judea. This links this Passage thro' Sama∣ria to the foregoing Se∣ction, and ver. 43, and 54. knit the Chapter to it self.
Luke iv. from ver 14, to ver. 31.
The Connexion is ap∣parent, the things prece∣ding considered. The 14th Verse may be as an Epiphonema to the prece∣ding Section; the first Word being changed from And to Thus Jesus returned, &c. With it, and with the same Inver∣sion, may you take v. 12. of Matth. iv. THUS
when Jesus heard that John was committed to Prison, &c.
Mat. iv. ver. 13, 14, 15, 16, 17.
Mark i. ver. 14, 15.
Luke iv. the beginning of ver. 31.
The unkind Usage of his Townsmen, the Na∣zarites, makes him to leave the Town, where he was brought up, to go to another, Luk. iv. ver. 30, and 31. shews the Coherence.
Mat. iv. ver. 18, 19, 20, 21, 22.
Mark i. ver. 16, 17, 18, 19, 20.
Luke v. from the be∣ginning, to ver. 12.
Matthew and Mark make the Order conspi∣cuous. Luke hath put in two Miracles, between the last Section and this, viz. Healing a Demoni∣ac in Capernaum Syna∣gogue, and of Peter's Mother-in-law at home. Which were done after the calling of the Disci∣ples. But S. Luke, men∣tioning Christ's rejection by the Nazarites out of their Synagogue, brings him presently into Caper∣naum Synagogue, doing this Miracle, that it might better appear, whom and what an one they had re∣jected.
After these Miracles also in Capernaum, Christ goes abroad over all Ga∣lilee. So that Luke, ha∣ving nothing more to re∣late of a long time done in Capernaum, brings these altogether at Christ's co∣ming thither, that he might dispatch his pre∣sent Story for that Town at once.
Mark i. from ver. 21. to ver. 39.
Luke iv. from ver. 31. to ver. 44.
Mat. viii. ver. 14, 15, 16. About the healing of Peter's Mother-in-law.
Mark doth so link this with the last, that there is no doubt of the Order. That Matthew lays this Story of Peter's Mother-in-law so far off, is strange. But this may seem to be the reason. Because Ch. iv.23. he speaks of Christ's Preaching and Teaching, &c. He first toucheth his Doctrine in the Sermon on the Mount: which for this reason he hath laid out of his pro∣per place. Then begins to speak of Miracles. Of which he sets the cleansing of the Leper first, Ch. viii.2. which indeed was the first Mi∣racle he shewed upon his Perambulation of Gali∣lee, mentioned Mat. iv.23.
Then speaketh he of healing the Centurion's Servant. Which was the first Miracle Christ did after his Sermon in the Mount, Luke vii.1. This was done in Capernaum. Which Town when he cometh in mention of, he nameth the heal∣ing of Peter's Mo∣ther-in-law, because it was in the same Town, tho' not at the same time.
Mat. iv. ver. 23, 24, 25.
Mark i. ver. 39.
Luke iv. ver. 44.
The Text it self at the first sight will clear the Coherence.
Mark i. from ver. 40. to the end.
Luke v. ver. 12, 13, 14, 15, 16.
Mat. viii. ver. 2, 3, 4.
Mark and Luke shew the Continuation of the order. Matthew mispla∣cing this Story, hath made some to conjecture, that the Leper in Mat∣thew, was not the same with the Leper in Mark and Luke. Which tho' the same Words both of the Leper and of Christ refute, yet the Scruple still sticketh in this, that Mat∣thew hath made his Le∣per to come to Christ, as he comes from the Moun∣tain; which in the other
comes to him before his Sermon there. But the reason of this you see in Sect. 20.
Now whereas the two first Verses, And he came down from the Mount, And behold a Leper, lye so close, as that it may seem impossible to part them; the same manner of Phrase in Chap. ix.1, 2. hath taught us the Stile of the Evangelist.
Mark ii. from the be∣ginning to ver. 15.
Luke v. from ver. 17. to ver. 29.
Mat. ix. from ver. 2. to ver. 10.
Mark makes the De∣pendance, ver. 1. After a few Days. And the Con∣nexion of Levi's calling to the Story foregoing, all the Evangelists con∣firm.
John, Chap. v. all the Chapter.
The Continuation of the Story here is the dif∣ficultest piece of all the Gospel; and therefore requires the more se∣rious Study, to resolve those Doubts, that attend upon the laying of the History. Which Doubts are these.
Quest. I. Whereas the last Section ends with the calling of Levi, and all the three Evangelists have spoken of a Feast that Levi made for Christ in the very next Verse, as if it had been made the very next Day after his calling, if not on the same, what reason is there to part his Calling, and Feast, which the Text hath so nearly join∣ed together?
Ans. As you find the time of Levi's calling to be as it is here laid, by the inviolable Continu∣ance of the Story forward, as you have seen; so that the same was not the time of his Feast, we must find by the Continuance of the Story backward, as you may see from the retrograde Passage from Sect. 36, 37. unto this Place. Your own Eye at that Section will be your Judge.
Quest. II. What rea∣son is there to lay the Fifth of John here ra∣ther than any other Par∣cel?
Ans. First, we are to prove, that Feast spoken
of John v. to be a Passo∣ver; which is easie to do from the first Words, And there was a Feast of the Jews, &c. None of the solemn Assemblies at Hierusalem are called Feasts simply without other Addition, but only the Passover.
The Chagigah, or their Festival Bullock, allowed them by the Law for that time, got it this Privi∣ledge to be called the Feast. Any Talmudic, that should but read this Verse, would soon con∣clude, that it speaks of the Passover.
This Ground then be∣ing thus laid; that this was the Passover, we pro∣ceed thus.
Mark and Luke, the two exactest for Order, have, next after Levi's Feast, and the Passages there, (which they have joined to his calling, be∣cause they would dis∣patch the mention of him at once, having no more at all to say to him) laid the Disciples pulling the Ears of Corn, as the next thing of Note to Levi's Calling. Now when it
was, that they plucked the Corn, Luke hath made it plain, when he saith it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, not as our English renders it, The second Sabbath after the first, but just contra∣ry, The first Sabbath af∣ter the second: That is, After the second Day in the Passover Week. As you see more fully, Page 7. at this Mark * 1.123.
So that a Passover was past, before they pulled the Ears of Corn; and this in John v. being the Passover, you see the reason why it is thus to be laid.
Mark ii. from ver. 23, to the end.
Luke vi. from the be∣ginning, to ver. 6.
Matth. xii. from the beginning, to ver. 9.
The Dependance is ap∣parent from the former Section. S. Matthew's misplacing of this Story, and the following, is to shew the Opposition of Christ's Actions and Doctrine altogether, and by what degrees.
Mark iii. from the beginning, to ver. 13.
Luke vi. from ver. 6, to ver. 12.
Matth. xii. from ver. 9, to ver. 22.
The Evangelists them∣selves shew the Connexi∣on undeniable.
Mark iii. ver. 13, 14, 15, 16, 17, 18, 19.
Luke vi. from ver. 12, to the end.
Mat. v, vi, vii.
This is the proper place of the Sermon in the Mount. Why Matthew lays it so forward, see Sect. 20, &c.
Mat. viii. ver. 1. and thence leap to ver. 5. and from it read to ver. 14.
Luke vii. from the beginning, to ver. 11.
The Evangelists shew the Coherence. Mat∣thew's reason of interpo∣sing the Healing of the Leper, see Sect. 20.
Luke vii. from ver. 11. to the end.
Mat. xi. from ver. 2, to ver. 20.
There is no scruple for order, unless this Action in Simon the Pharisee's House be the same with that in Simon the Leper's. Which that it is not, is plain from Luke viii.1.
Luke viii. ver. 1, 2, 3.
Mark iii. the latter end of ver. 19, and ver. 20, 21.
The Coherence is plain. The Virgin Ma∣ry here shews her self actually sinful.
Mark iii. from ver. 22, to ver. 31.
Mat. xii. from ver. 22, to ver. 46.
By that that went be∣fore, and what follows, this Connexion is justifi∣ed. In the last Section his Friends come to take him off from preaching. In the next, they come to him as he is speaking the things of this Section.
Mat. xii. ver. 46, 47, 48, 49, 50.
Mark iii. 31, 32, 33, 34, 35.
Luke viii. ver. 19, 20, 21.
Matthew in ver. 46. makes the Dependance plain. Luke's setting this after the Parable of the Sower, is to instance in Hearers of the Word, according to that Para∣ble.
Mat. xiii. from the be∣ginning, to ver. 54.
Mark iv. from the beginning, to ver. 35.
Luke viii. from ver. 4, to ver. 19.
Matthew and Mark join the Stories to your Hand.
Mark iv. from ver. 35. to 〈◊〉〈◊〉 end.
Luke viii. from ver. 22, to v••r. 26.
Mat. viii. from ver. 18, to ver. 28.
See Mark, ver. 35. and the Order is clear. The Story of Levi's Cal∣ling makes Matthew so much to lay this before.
Mat. viii. from ver. 28. to the end.
Mark v. from the be∣ginning, to ver. 21.
Luke viii. from ver. 26, to ver. 40.
The Text links it self.
Mat. ix. ver. 1. Then leap to ver. 10. and read from thence to ver. 18.
Mark v. ver. 21. from thence go to Mark ii. and read from ver. 15. to ver. 23.
Luke viii. ver. 40. from thence return to Luke iv. and read from ver. 29, to the end.
Here we are come to the true and proper time of Levi's Feast. That it is so, is apparent by the next Section. At Levi's Feast the Questi∣on about Fasting is pro∣pounded: Which Christ resolves. And as he speaks about it, Mat. ix.18. Jairus comes to him. Now that Jairus cometh not till now, you see the Continuance of the History evinceth.
Mat. ix. from ver. 18, to ver. 27.
Mark v. from ver. 22, to the end.
Luke viii. from ver. 41, to the end.
Matthew ties this and the last together: And the Continuance of the History you see lays this undoubtedly here.
Mat. ix. from ver. 27, to ver. 35.
In ver. 27. the Cohe∣rence is sure.
Mark vi. from the be∣ginning, to the middle of ver. 6.
Mat. xiii. ver. 54, 55, 56, 57, 58.
Mark, joining this to his healing Jairus's Daughter, maketh the Connexion plain. Mat∣thew inserteth what fell in the way.
Mark vi. the latter end of ver. 6.
Mat. ix. ver. 35, 36, 37, 38.
That piece of ver. 6. in Mark vi. is enough for the Dependance.
Mat. x. all the Chapter, and ver. 1. of Chap. xi.
Mark vi. ver. 7, 8, 9, 10, 11, 12, 13.
Luke ix. ver. 1, 2, 3, 4, 5, 6,
The Coherence is so plain, that it is not to be doubted of.
Mark vi. from ver. 14, to ver. 30.
Matth. xiv. from the beginning, to ver. 12.
Luke ix. ver. 7, 8, 9.
_____ _____
Mat. xiv. from ver. 12, to the end.
Mark vi. from ver. 30, to the end.
Luke ix. from ver. 10, to ver. 18.
John vi. from the be∣ginning, to ver. 22.
_____ _____
John vi. from ver. 22, to the end.
The Coherence of the preceding Sections need∣ed no Demonstration. In the last Section▪ in John vi.4. he speaketh of Christ's third Passover be∣ing near, when Christ doth this Miracle of mul∣tiplying the Loaves, and walking on the Sea. In this Section you have him in Capernaum Synagogue; and from thence doubt∣less he goes up to Jeru∣salem to his third Passo∣ver. And now hath he but one Year to his Passi∣on.
—Non displicuisse meretur Festinat — qui placuisse.
So long was Joshuah's Day, when the Sun stood still; and so long was Christ under Death.
The Story of Eden, Gen. 11. ver. 9, 10, 11, 12, 13, 14. in proper Order should lye between ver. 12, and 13. of this Chap∣ter. But Moses hath reserved the History of that to be handled at Adam's being placed in it. Because he would dispatch his Treatise of Generals before he come to Particulars.
GEN. II. Begin to read this Chapter at ver. 4. This Chap∣ter is a particularizing upon some Generals of the Chapter preceding.
GEN. III.
After the end of Gen. iii. take in the three first Verses of Chap. ii.
That Adam fell on the day of his Creation, were there no other Evidence, Gen. v. 2. were suffi∣cient.
GEN. IV.
The Original Words may well, if not best, bear this Sense.
The common Gloss upon ver. 7. Sin lies at the Door: That is, the Punishment for Sin is ready to seize on thee, is that, contrary to the Sense of the Verse going be∣fore, and the latter end of that Verse. God comes not there to deject, but comfort him. The Word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 translated Sin, sig∣nifies the Sacrifice for Sin, all along Leviticus, which was brought to the Tabernacle Door.
This Chapter undertaking to set down the Wickedness of Cain's Brood, runs on with the holy Line, till it stop at Enosh. In whose time that Wickedness began to be notorious. See 2 Pet. ii.5.
GEN. V. This Chapter is a a Chronicle of 1656 Years, from the Creation to Methuse∣lah's Death. This time is cal∣led, Early in the M••••ning, or the dawning of the Day, Mat. xx.1. This Chapter, cast into a Chronological Table, giveth much Light to what went be∣fore, to what follows, and to it self.
That Sem was Noah's second Son, collect from Gen. v.32. and vii.11. and xi.10.
GEN. VII.
Methuselah dieth at the most not above Forty Days before the Rains begin. This Enoch foresaw, when he named him so. Methushelah, He dieth, and it is sent.
GEN. VIII.
GEN. IX.
The Doctrine of Transub∣stantiation is against this Law of Nature and Nations.
The Rainbow the likeli∣est Sacrament to be of Acci∣dents, that ever was, yet are they in a subject. Transub∣stantiation teacheth strange Philosophy.
GEN. X, XI. These two Chapters may seem to lye wrong, in that the Dispersion of Nations is told, Chap. x. before the Cause of it; which was the building of Babel, Chap. xi. But the reason of reckon∣ing thus is, to shew first, that the Sons of Sem, Ham and Ja∣phet, were alike accessary to that Rebellion; and that when he had related the Story of Ba∣bel, and the Dispersion, he might follow the Story of Heber, and that Family that held to the first Tongue.
The Ages of these Fathers, before the Tower, are summed up, because there is no m••re to be said of them. Cast this Chapter into a Chronological Table, and you shall find Eber alive after A••raham is dead. In all this Chapter it is not said, 〈…〉〈…〉, as Gen. v. till it come to Terah, and Terah died in 〈◊〉〈◊〉. In Gen. v. it is said of those Fathers, that they Died; to 〈◊〉〈◊〉▪ that they were not swept away with the Flood. 〈…〉〈…〉, with whom this Genealogy begins, is alive, and 〈…〉〈…〉 the Name of Melchizedek, Gen. xiv. 〈…〉〈…〉 the rest are not mentioned, till Terah; 〈…〉〈…〉, to shew, that Abram left 〈…〉〈…〉 Terah's Age at Abram's Birth 〈…〉〈…〉. 4. Gen. xi.3.
GEN. XII.
Compare Deut. xxvii. and Josh. viii. with this.
GEN. XIII.
GEN. XIV.
The Tribes are Stars in Joseph's Dream, Gen. xxxvii.
GEN. XV.
GEN. XVI.
GEN. XVII.
From this, that Abram hath a new Name given him, when the Command of Circumcision is given him, after-times used to give Names to their Children at their Circumcision, Luk. i.59. and ii.21. as Christians do now at Baptism.
GEN. XVIII.
GEN. XIX.
GEN. XX.
GEN. XXI.
GEN. XXII.
GEN. XXIII.
GEN. XXIV.
GEN. XXV.
GEN. XXVI.
GEN. XXVII.
GEN. XXVIII.
GEN. XXIX.
GEN. XXX.
XXXI.
XXXII.
XXXIII.
GEN. XXXIV.
GEN. XXXV.
GEN. XXXVI.
GEN. XXXVII, XXXVIII.
GEN. XXXIX.
GEN. XL.
XLI.
XLII.
XLIII.
XLIV.
XLV.
XLVI.
GEN. XLVII.
XLVIII.
XLIX.
IOB. After Genesis, in or∣der of time, lies the Story, and Book of Job. Which to read here, before you begin with Exodus, will breed Interrupti∣on of a continued Story. But when you do read Job, remem∣ber his time; and withal exa∣mine and mark, how he and his Friends speak closely of foregoing Stories. As of the Creation, Chap. xxxviii, xxxix, &c. The Fall of Angels and Men, Chap. iv. latter end, Chap. v.2. Cain's Case, who was hid from God's Favour, yet hedged in that he could not die, Chap. iii.21. The Fl••••d and old World, Chap. xxii.6. Babel's Builders, Chap. iii.13. &c. V. 13. These and other such things you may find closely couched in their Speeches; which they came to know partly by Tradition, partly by living so near Israel, partly by Revelation; as Chap. iv.12. and Chap. xxxviii.1.
To this first of Exodus, treat∣ing of the sore Affliction of Is∣rael in Egypt, read P••. lxxxviii, and lxxxix. which were made by two Men, Heman and Ethan, who then lived and felt that Affli∣ction. These were Ezrahites, or immediate Sons of Zerah, 1 Chron. ii.6. And Zerah was one of those Seventy, that went down to Egypt, Gen. xlvi.12. So that those two Psalms are the oldest piece of Writing the World hath to shew.
EXOD. II.
EXOD. III.
EXOD. IV.
EXOD. V, VI.
EXOD. VII, VIII, IX, X, XI, XII, XIII.
Here is a Figurative Speech in the first Covenant: So the Bread is Christ's Body in the second.
CHAP. I, II, III, IV, &c. even all the Book. For these things were delivered to Moses in the beginning of the Month Nisan. On the Fourteenth Day they keep the Passover. There∣fore read next Numb. Ch. ix. all the Chapter; and Ch. x. to ver. 11.
CHAP. I, II, III, IV.
NUM. V, VI.
NUM. VII, VIII.
Then should you go to Chap. x. ver. 11. But take in Exod. xviii. before. Then read Num. x. from ver. 11. to the end of the Chapter.
NUM. XI, XII.
NUM. XIII, XIV.
Read here Psal. xc. which was made upon this Decree.
NUM. XV.
NUM. XVI.
NUM. XVII.
NUM. XVIII, XIX, XX.
NUM. XXI.
NUM. XXII, XXIII, XXIV.
NUM. XXV.
NUM. XXVI.
From hence to the end of the Book, all things are facil, and in order.
IOS. I.
IOS. II.
IOS. III.
IOS. IV
IOS. V, VI.
IOS. VII.
IOS. VIII.
IOS. IX.
X, &c.
CHAP. I.
IVDG. II. to v. 11. then read CHAPP. XVII, XVIII, XIX, XX, XXI, of this Book.
IUDG. XVII, XVIII.
IUDG. XIX, XX.
IUDG. XXI.
II.
III.
IVDG. II. ver. 11. to the end of Chap. xvi. and to the end of the Book. But the Book of Ruth to be taken in near the beginning.
RUTH.
CHAP. I. From the begin∣ning of the Book to Chap. xvii.
Touching the Book of PSALMS.
PRO∣VERBS.
CANTI∣CLES.
ECCLE∣SIA∣STES.
IONAH.
Christ's two Na∣tures taught in the Garden.
John i.29.
John ii.9.
John ii.14, 15.
John iii.
John iv.
Mat. iv.
Mat. v.
Mark iii.3.
Luke ix.
Gethsemani in Hebrew sig∣nifies A Press for Olives, to press out the Oil.