Imprimatur.  
Ex Aedibus Lambeth. Julii 2. 1668. Sam. Parker, Reverendissimo in Christo Patri ac Domino, Domino Gilberto, Divina Providentia Archiepiscopo Cantuariensi, à Sacris Domesticis.   

 Hebrew word diagram Truth shall spring out of the Earth.  
Truth springing out of the Earth: THAT IS, The TRUTH of CHRIST Proved out of the EARTHLY PROMISES of the LAW. Wherein it is made manifest, that the Coming of the messiah cannot be for temporal things, according to the expectation of all the Jews. Proved out of their own Principles.  
By R. SOLOMON FRANCO, A true Convert to our Lord and Saviour JESUS CHRIST.  
LONDON, Printed by J. Flesher, for the author, 1668.   

TO THE Most Excellent and Mighty Prince, CHARLES II. By the Grace of God, KING of Great Britain, France and Ireland, &c.  
SOVEREIGN LORD,  
IT is an undoubted Truth, That the Sacred Scriptures not onely teach us those Rules whereby we are to govern ourselves as to God Almighty in matters of Religion, but also how we ought to behave ourselves one towards another: therefore our Saviour Jesus Christ declared all the Law to be contained onely in two Precepts, ( viz.) to love God and our Neighbour; this word Neighbour comprehending in it all sorts of men, including in it that Justice and Charity which is proper from the Great ones to their inferiors, as also that Honour and Respect which is due from all men to their superiors, each one according to his degree and quality.  
The ancient Jews do derive that respect due to Magistrates from the first Precept, that is, from God himself, by reason their Power and Superintendency over men proceeds from an express Command of God to Noah and his Sons after the flood, ( that is) to establish Judges and Governours: and there he doth grant and allow them so much of his own Power, that they may legally execute Justice upon all Offenders; for otherwise men could not have taken to themselves that which belongs only to God: but their Power being instituted and given from above, therefore Magistrates are entitled in the Scriptures {αβγδ} Gods; and if so, it is but reason that they should be owned upon Earth as little Gods. Hence we may judge how much Love, Honour, Fear, Respect and Obedience is due to the Royal Person, as being the Head and Chief of all Magistrates, upon whose Pleasure all the rest depend, and thence do receive all their Power and Lustre. The Jews Laws as concerning Kings are so strict, that the least Misdemeanour committed against a King was punished with Death.  
The Talmudists, endeavouring to excuse King David concerning Uriah's death, do note, that when Nathan the Prophet comes to declare to David God's Displeasure as to that Fact, it is there said, And hast slain him with the sword of the children of Ammon: and hence they conclude David's Sin not to be, that he slay Uriah, for he deserved it; but that he slay him with the Sword of the Children of Ammon. And their reason is expressed in those following words, {αβγδ} Uriah was a rebel against the Crown, for he called Joab his Lord before the King: their meaning is, that Uriah was guilty of Rebellion, for before the King no man is to be called Lord but himself. Nathan the Prophet, being well skilled in the Laws of that Kingdom, when Adonias, David's eldest Son, would have crwoned himself, the said Nathan coming then to King David's bed-side, after Bathsheba had been there a while, to know his pleasure concerning that Affair, there saith, And Solomon thy servant, &c. So that the Prophet would not call Solomon Lord before the old King, though he well knew his will that Solomon should succeed him. And though this their Interpretation may be taken of some to be overcurious; yet howsoever here it is manifest their general Opinion was, That he that did commit such a Fault was to be punished with Death. For as in reference to God the least Imagination against his Divine Power and Majesty is a Sin unpardonable; so to Kings, that are immediate under God, and Gods upon the earth, the least Crime is reputed Treason. The Israelites were so zealous for the Honour of their Kings, that they own for a general Rule and established Law amongst them, {αβγδ} A King that will forgive his Honour, his Honour is not forgiven. Their meaning is, that though a King, out of his good nature, would have pardonned an Injury committed against his Person, the Judges in this case ought not to take notice of his Mercy, but still punish the Delinquent, for fear of giving encouragement to others to presume to attempt any thing against Sacred Majesty. So that all along they do derive the Honour of a King from that of God.  
The Lord enjoined the Children of Israel to bring in every year the First-fruits of the Land he had given them, as an acknowledgement that all was his. Your MAJESTY being under God Supreme governor and God upon the Earth, I do humbly conceive it my Duty to present to Your Sacred Hands the First-fruits of my Christianity, to whom they properly belong, as Defender of the Faith. Moreover, there lies another Obligation upon me more then upon any other man, which indeed gives me the boldness to presume so high in this my humble Offer.  
The wonderful Restauration of Your MAJESTY to these Your Kingdoms,( as I do manifest to the World in this my following Discourse) the Hand of the Lord appearing so eminently in it, was the first Motive that inclined me towards the Christian Religion: so that I receiving that Light and Influence from those Favours which the Lord hath pleased to bestow upon Your MAJESTY, how can I otherwise choose but return them to the Fountain from whence they first sprung? From Your MAJESTY my Salvation first proceeded, and there I do humbly return the Reasons of my Conversion; hoping in Your Bounty and Benevolence to reap that Acceptance which your MAJESTY uses to bestow upon sincere spirits, which without Craft or double intention do declare their serious thoughts. So casting myself at Your Sacred Feet, I ever remain obliged to pray to the Lord for the Health, Life and Prosperity of Your Sacred MAJESTY,  
The meanest of Your MAJESTY's most faithful Subjects, S. F.   

TO THE Right Reverend Father in God, GEORGE Ld. Bp. of WINCHESTER.  
MY LORD,  
THE Jews Church-Government was so firmly settled, and their Laws so strictly observed, that no man was to take the liberty to himself to act any thing contrary to the Commandment and Resolution of the Sanhedrin, in any cause or matter whatsoever: it being so expressly commanded in the 17. Chap. of Deut. That when there should happen any controversy amongst them, they were to go up to the Priest or Judge that should be in those days, and to harken and do according as they were  told there: and from their Sentence they were not to decline either to the right hand or the left. These words the Jews interpret thus; If they should tell you the right hand is the left, and that the left is the right, you are to obey them: for so it seems in the 4. of Levit. where it is said, That when all the Congregation should have committed a Sin through Ignorance, and that the thing should be hidden from the eyes of the Assembly, &c.( Where it appears to be in a Case where, by the Consent of the Sanhedrin, somewhat had been observed generally; the which afterwards by the same Sanhedrin, or by another that succeeded it, after more serious Consideration, was found to be unlawful or unexpedient:) then they were to offer for the acknowledgement of their error a Sacrifice. And the Jews, following their own Rule, expound here in this case the word Elders for those wise men which rule over them. {αβγδ} Who is an old man? He that possesseth wisdom. And if one among them would presume to act or command others to do contrary to the Opinion of the mayor part of the Assembly, although he should be in the right, and they in the wrong, yet nevertheless he was to be put to death; as it appears in the same Chap. of Deuteronomy above mentioned. There are several Examples in the Talmud concerning this matter; and it is commonly received amongst them, That if there should be an hundred Prophets on the one side, and an hundred and one wise men on the other; yet the Law shall be after the Opinion of the mayor part: for, say they, The Law was given but once, and the Interpretation of it left to the Discretion of wise men in each generation.  
I will onely here set forth a Case which is  told in the Talmud, the consequence thereof being in my apprehension very notable, though for matter of fact each one has his liberty to believe as he pleaseth. The thing was this. There arose a Dispute and controversy between one Rabban Gamaliel and Rabbi Josuah, whose Opinion being highly contradicted by the most part of the Assembly, he, the said Rabbi Josuah, considering the great reason he had on his side, and yet that he was so strongly opposed, expressed himself thus; If the Truth be on my side, let such and such things evidently appear: which they say happened accordingly; and yet for all this, they would not yield to his Opinion. And when he saw this, he more earnestly said, If the Truth be on my side, let a Voice come down from Heaven and declare it: and accordingly they say a Voice came down from Heaven, and said, The Law is according to the Opinion of Rabbi Josuah; but when there are many against one, the Law must be observed according to the Opinion of those many.  
The Children of Israel were commanded to take on the First day of the Feast of Tabernacles the Fruit of goodly Trees, Branches of Palm-trees, and Boughs of thick Trees and Willows, and there to rejoice before the Lord their God. Yet when this day happens to be on a Sabbath, they are forbidden by the Sanhedrin to bring them, lest they should carry them {αβγδ} four cubits length {αβγδ} in a public Place, which is a Breach of the Sabbath. But when the Sanhedrin itself imposeth a Command upon the Jews, beside what is in the Law, that is, that the Seventh day of that Feast they should appear with a Willow-bough in their hands, if this day happens on a Sabbath, then they remove the Feast aforehand to the day following: for this is their Rule, if the first day of the seventh month, called {αβγδ} the beginning of the year, falls on the first day, they then remove it to the day following. The reason is, because then the Seventh day of that Feast would happen on the Sabbath, being the 21. day of the month, when their Commandment could not be observed. And when they are asked the reason, why for the Command expressed in the Law they do not remove the Day, but neglect the Command; and for theirs, they remove the Day, lest their Command should be neglected: to this they answer, {αβγδ} The wise men added more strength for the maintaining their Commands, then those of the Law. For, say they, {αβγδ} The Law is strong enough of itself, being the Command of God; but theirs, if neglected, may in time come to be despised.  
Now I could wish the people of this Nation were of this persuasion, that we might all comform to and embrace those Laws that are commanded us by those that are set over us as Rulers and Directors in all ecclesiastical Affairs: and although it might not altogether agree with our Persuasions, yet we might consider them to be wise men, and that to the best of their understanding they do impose upon us onely such Rules as are more proper for and conducive towards our Salvation.  
Now, my Lord, I should much wrong my own understanding, if I should fancy myself to have so much skill and knowledge in the Mysteries of Christianity as perhaps I may presume to have in the judaical Laws, in which in a manner I was born and bread. Wherefore I now here humbly crave your Lordship's Pardon, as my Lord, Father and Benefactor, if I should have laid down in this my following Discourse any thing which is not comform and agreeable to the Rules of the Church of England as it is now established: I do here utterly and absolutely disown it, and am hearty sorry for it; promising to be always ready to embrace that Doctrine my Betters shall instruct me in, especially the Commands of your Lordship, whom all the days of my life I will be ready and prompt to obey.  
Your Lordship's obedient Son and Servant, S. F.   

 
The Epistle to the Reader.  
AMongst the many excellent Sentences in the Book of Proverbs, one of them is, {αβγδ} Train up a Child in the way he should go; and when he is old he will not depart from it. Hence comes that old Saying, custom is a second Nature: and if so, we ought not to admire that the wisest men of the world, though they do generally agree in many Points of Science, yet that in the Principal one, which is Religion, they should be so much at a distance: for Breeding, Custom and Education do print things so firmly and strongly upon the Minds of men, that commonly they imagine it a great Sin to think any thing else to be Truth but what they have sucked with their Mother's Milk; so that then the Doors of all Inquiry are shut. And though it be not doubted by any but that the Scriptures are the Rule of Truth; yet nevertheless men commonly are not inquisitive to contradict themselves, but rather to strengthen their own Opinions. And this I conceive to be the onely reason why men often differ in that very Point, in which all should endeavour to agree, being the Truth can be but one.  
Some that presume to be over-wise think it a Policy and Design in those which change their Religion in which they were brought up. And this indeed is of dangerous Consequence, when the Change of Religion brings with it Power and Riches, which is the grand Devil of the world: for otherwise those Dissemblers must be taken to be Fools or Atheists. Others are of a quiter contrary Opinion, that is, they hold Religion to be a Gift of God, and that he doth enlighten some men with his holy Spirit, that so they may embrace the Truth. This Opinion, in my mind, is somewhat at large on the other side; for then Reason is not to be expected: or perhaps they find so little Reason in theirs, that they will make it all Miracles; and, for ought I know, this may increase many Dissemblers. Others thinks otherwise, That whosoever shall change his Religion, if sincerely, he must be able to produce such Reasons, that the most high Professors of the same should admire him. This indeed, though more rational, is yet somewhat too high to be required: for though a man may understand some few strong and pregnant Reasons, which may be sufficient for him to know the Truth by; yet we must not doubt but those that have studied that Profession all the daies of their lives are able to illustrate it a great deal higher.  
And although it cannot be denied, that those that come with a sincere Heart, who shelter themselves under God's Wings, are doubtless touched by the Hand of God, being the Root whence all Good springs: yet we are to believe at the same time the Lord enlightens their Understanding so far, as that they may be able to give a Reason for their Conversion, so that all Scruples may be taken off and vanish away.  
Wherefore those few Reasons I set forth in my following Discourse you must not expect to be such, as that in them should be all that can be said for the illustration of Christian Religion: It will suffice if those few be strong and to the purpose. And I am confident that they are substantial enough to convince the Jews: for I may without vanity presume to have as much knowledge in the Grounds of their Religion as any other. Neither must there be here expected a very high Style: for I being a Stranger cannot possibly attain that fluent Eloquence of the English Tongue. But I hope that in these plain rude words my Sincerity may be discovered, which is all I aim at at this present; and also that the Jews may understand, that it was not without great reason that I embraced Jesus Christ.  
If Education be so strong a Hindrance to the discovery of the Truth, surely there must be some great persuasion that should cause a man to doubt the truth of his Opinion; and then I judge him to be upon the high Road where without any impediment he may find out the right way.  
That is the reason why I do enlarge myself in the proofs of particular Providence after the Jews Opinion, the consequence thereof being the first Doubt which ever I had concerning their Religion, as in my Discourse I do at large declare: and also because the Jews, considering the issue of it, would go about to deny it, if not so amply and plainly proved before their eyes: so that I hope some of the most serious amongst them may open their eyes, and return to the Lord.  
I do lastly desire, that here notice may be taken, That whereas in this my following Treatise I do quote several Passages out of the Talmud without setting forth the Books, Chapters and Leaves; the reason of it is, because the late Fire had consumed all those Hebrew Books where I could have found them: and though I might have made use of some private Libraries, which are still preserved; yet I lacked a Book, which I earnestly searched for amongst all the Bookellers in London and the Friends I knew, and could not find it, called Toledot Aaron, wherein( though with some pains) I might have found them out. Yet I am most sure, all that I quote is publicly known unto any of the Jews Scholars, and all others which have full skill in that Learning: which sufficeth for our purpose, since it cannot be denied by any of the Jews.  
And whereas there are several Prophecies in the Old Testament which really and truly are to be understood for Jesus Christ, and yet I do not make mention of them in this my Treatise; the reason is, Because the Jews of late years, merely to contradict the Christians, have studied and found out such other Expositions thereof as suffice to satisfy their mindes; and I, having full notice of them, judge that not to be the way to convince them, since they presently save themselves with another interpretation. Therefore I choose rather to argue by the way of Reason, which is undeniable to all rational men, hoping though those few Reasons be never so briefly expressed, yet upon a serious consideration the strength of them may easily appear.  
S. F.   

Truth springing out of the Earth: THAT IS, The TRUTH of CHRIST Proved out of the EARTHLY PROMISES of the LAW.  
The Opinion of the Jews concerning Providence.  
IT is a certain maxim and the generally-received Opinion amongst the Jews Theologists, and held as a fundamental Principle of the mosaical Law, That the Lord governeth onely the people of Israel with his peculiar and particular Providence, and this by the means of the Observation of the Law, taking strict notice of all their actions, and providing accordingly. Deut. 32.12. {αβγδ} So the Lord alone did led him, and there was no strange God with him. He did not deal so with any other Nation, but, contrariwise, he retired himself from the Government of the World in general, leaving it to Seventy Angels as his Vicegerents, whom he constituted as absolute Lords and Governours over the 70 Nations, into which the Children of Noah were divided after the flood; and consequently they remained subject to the Planets and Influences of the Stars, to Chances and accidents of Fortune. Deuter. 4.19. {αβγδ} And lest thou lift up thine eyes unto heaven, and when thou seest the Sun, and the Moon, and the Stars, even all the host of Heaven, shouldst be driven to worship them and serve them, which the Lord thy God hath divided unto all nations under the whole heaven.  
And although it may seem something difficult to prove the Nations to be just 70, neither more nor less; it will suffice for our purpose, that it is the general opinion of all the ancient and modern rabbis, grounded upon the Text Deut. 32.8. {αβγδ} When the most High divided to the Nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. For 70 were the Children of Israel when they entred into Egypt, Exod. 1.5. {αβγδ} And all the souls that came out of the loins of Jacob were seventy souls: for Joseph was in Egypt already.  
The said Angels, say the Jews, are entitled in the sacred Scriptures {αβγδ} Elohim, Gods. The Prophet Daniel calls them {αβγδ} Princes, Dan. 10.13. {αβγδ} But the Prince of the kingdom of Persia withstood me one and twenty days: but lo, Michael one of the chief Princes came to help me. And in the 20. verse, {αβγδ} Then said he, Knowest thou wherefore I come unto thee? and now I will return to fight with the Prince of Persia: and when I am gone forth, lo, the Prince of Greece shall come. And so he called them when he saw them intercede each one for his Nation.  
The Jews say in their Midras, That the Lord doth not punish any Nation, but first he takes away the power of its Prince above: and so they understand the Text Isa. 24.21. {αβγδ} And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the Kings of the earth upon the earth. Therefore the Jews in their liturgy give this Attribute unto the Lord, {αβγδ} King of the Kings of Kings, intending still the said Angels.  
Yet they do confess that the Lord from time to time takes notice of the Actions of each Nation, to recompense them according to their evil or good doings: and this they call {αβγδ} a general Providence. This is when the sins of mankind do reach unto a high and full measure. Gen. 15.16. {αβγδ} But in the fourth generation they shall come hither again; for the iniquity of the Amorite is not yet full. Then it is said that the Lord comes down to examine and give order for Punishment, as for example in the Tower of Babel.  
But because we are to treat hereafter of this matter more distinctly, we leave it to its proper place. For I will begin to show in a right order the passages of Scripture whereon the Jews ground this their Opinion, since the serious consideration hereof was the first motive that inclined me to inquire the grounds of the truth of Christian Religion.  
AFter this manner then do the Jews establish the Government of the World between the Lord and the Seventy Angels, whom they call {αβγδ} the Sanedrin above: the Lord taking for himself onely the People of Israel, Deut. 32.9. {αβγδ} For the Lord's portion is his People; Jacob is the lot of his inheritance.  
Thus they say, that soon after Adam sinned, and was cast out of Paradise, this particular Providence and Care which the Lord should have had over Man, if Sin had not hindered, began then to decline, and immediately the World remained subject to Chances and Accidents. Gen. 3.16,17,18. {αβγδ} Unto the Woman he said, &c. So that the Earth was presently filled with Pains and Troubles, and yet did not obtain the intended end, but in stead of Corn, Thorns and Thistles; as if the Lord had not that pleasure which he intended to have over Mankind: Yet notwithstanding he still reserved the Government of the World unto himself, as it appears in the case of Cain, where the Lord himself spoken to him, rebuked him, and declared his Banishment.  
This assistance of the Lord in the World the Jews say lasted onely till a short space after the flood, when the Sins of Man did reach to a high degree, committed before the eyes of their creator; insomuch that it is manifest the Lord abhorred them. Gen. 6.6. {αβγδ} And it repented the Lord that he had made Man on the earth; and it grieved him at his heart. And then the Divine Majesty decreed not to assist any more among men. Gen. 6.3. {αβγδ} And the Lord said, My spirit shall not always strive with man, &c. Which words, {αβγδ} shall not strive, in the true Hebrew sense signify, My Spirit shall not judge or govern Man. And then he declared the general Destruction of mankind, his great Mercy saving onely Noah and his three Sons, with their Wives. They all came out of the Ark; Noah offers up a Sacrifice of Thanksgiving to the Lord; there it is said, Gen. 8.21. {αβγδ} And the Lord smelled a sweet savour, and the Lord said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth: neither will I again smite any more every thing living, as I have done. Whence they say it appears clearly, that it seemed more convenient in the eyes of the Lord to retire to himself, and forsake the Government of Men, then to dwell amongst them, and be forced to destroy them ever and anon. And in the following Verse, {αβγδ} While the Earth remaineth, Seed-time and Harvest, and could and heat, and Summer and Winter, and Day and Night shall not cease. Here he established Nature, commanding it not to fail in those things without which the World could not subsist; and casting his Blessing upon mankind he retired.  
This Absence of the Lord from the World caused such a Disorder in it, that neither the wicked were punished, nor the just rewarded; so that Men, in stead of turning to the Lord with all their hearts, that thereby the Lord might again take care of them, and in stead of praying to God, and confessing that their Sins were the cause that their Maker was separated from them; their Malice grew so insolent, that they not onely said that the Lord did not govern the World, because Man did not deserve it, which was indeed the true reason; but the proud Ignorance of the great ones of that Time reached so far, that they publicly, though falsely, preached, that the First Cause his Government and Knowledge did not extend to this Low world, and that he had not, neither could have, any notice of any thing in it. And thus they published and taught, that the power over this World did belong to their new-invented Gods, the Sun, the Moon, and the Stars.  
The ancient rabbis say that the first inventor and maintainer of this cursed Opinion was proud Nimrod, whom the Scripture calls a mighty Hunter before the Lord, that is, one that chased Souls from the Lord. And farther the ancient Jews say, that the wickedness of that Age reached so high, that they imagined to conquer Heaven itself; to which effect they began to build that lofty soaring Tower of Babylon.  
At the building of this Tower was the first time where it is said that the Lord came down into the World for to take notice of Man's Actions. Gen. 11.5. {αβγδ} And the Lord came down to see the City and the Tower which the children of men built. Wherefore his Divine Justice decreed the Division of Tongues, as it is said in the 7. Verse, {αβγδ} go to, let us go down, and there confounded their language, &c. And because it is said here in the plural number {αβγδ} let us go down, the Jews say, {αβγδ} he took counsel with the Magistracy above: their meaning is, that he consulted those Angels before mentioned, whom he then constituted as Governours and Protectors over the Seventy Nations, into the which Number at that very time the World was divided. Here they say there was a necessity of them all; of the Lord, to ordain, and the Angels, to obey his Commands; for his simplo Unity could not admit of any division.  
This Apartment of the Lord from the World lasted, say they, until the Light of our Father Abraham began to shine in the World. He discovering the truth, how that the creator of all things could not infallibly but have knowledge of the most inferior of Man's actions, and that if he did not take cognisance thereof, the fault was in Man; he began presently with a great Zeal to deny openly the power of their invented Gods, and to preach to mankind the Divine Truth, contrary to that which Nimrod and his Followers taught: For whereas they chased Souls from the Lord, Abraham did endeavour to gain Souls to the Almighty. And so the ancient rabbis understand the Text Gen. 12.5. {αβγδ} and the Souls they had gotten in Haran: that is, those he had converted to the Knowledge of the most High God. For which cause the Jews say Nimrod commanded him to be cast into a Furnace of Fire, out of which the Almighty God delivered him. This, besides their Tradition, they prove out of the Text, Gen. 15.7. {αβγδ} I am the Lord that brought thee out of Ur of the Chaldees. These words, according to the true Hebrew sense, signify, from the fire of the Chaldees.  
And although by the sacred Scriptures Ur appears plainly to be the name of a Town in Chaldaea, the dwelling-place and seat of Terah, Abraham's Father; yet they say it was so called for this very wonderful Action, and the manifestation of the Lord there, in the deliverance of Abraham his beloved, and his Friend; which they prove after this manner: We do not find that the Lord spoken with Abraham, commanding him to forsake his native country, till after his Father was dead; yet we do find that while Terah was alive it is said, Gen. 11.31. {αβγδ} And Terah took Abraham his son— and they went forth with them from Ur of the Chaldees, &c. and Terah we find died in Haran. Now if Terah out of his own free will, or for his conveniency, went forth out of Ur with all his Family, how then says the Lord as a great matter to Abraham, I am the Lord that brought thee forth out of Ur of the Chaldees, since the Lord did not command him to go out of that place? Whence it appears to be as we have said, that is, in respect of the great Wonder the Lord wrought there for him.  
It seems this great Constancy in Abraham was enough to bring down from Heaven the Lord's Providence upon him, and thereby he deserved the degree of prophecy, being lead and protected in all his Actions by the most High God; that men should know that the Lord was all-sufficient, and that it was their own Sins that made a Separation between them and their God.  
Melchizedek King of Salem, or a perfect King, as some interpret it, when he saw Abraham with onely 318 men of his own domestics overcome 4 powerful Kings, he presently knew that it was by a more then human strength, and that onely the most High could be the author of such a wonderful Victory; and then he said, {αβγδ} Blessed be Abraham of the most high God, Gen. 14.19. Note that Melchizedek there calls the creator of all things the most high God, as if there were other Gods, but he was the most High. And when Moses in his last Song speaks of the division of the Nations, he gives the Lord the same title, Deut. 32.8. For then he was retired to the most high Heaven, leaving the Government to the Seventy Angels.  
This Providence continued in those times onely with the patriarches, and therefore the Lord was pleased to call himself the God of Abraham, the God of Isaac, and the God of Jacob,( who was called Israel;) and after that the God of Israel in general; and never since that time the God of any one in particular, for all were included and comprehended in Israel.  
And although we find that in those times the Commands of the Lord came to Abimelech and Laban, yet it was not for their own deserts, but because it was so convenient for the deliverance of his Servants: nevertheless this Manifestation was not by the name of {αβγδ} the Lord, but {αβγδ} Elohim, that is, by the mediation of their own Angel.  
Jacob goes forth out of his Father's house, fearing the threatenings of his Brother Esau, and his great fear discovers that he was not certain of the most High for his guide: he lies down by the way, and the Lord appears to him in a Dream, promising him his assistance: he awakes and admires, saying, Gen. 28.16. {αβγδ} Surely the Lord is in this place, and I knew it not. He rises up, and vows a Vow, which at the first sight appears somewhat difficult; for it seems that if the Lord did not accomplish for him his desires there expressed, he would not aclowledge him for his God. In answer to this the Jews say, that Jacob's Meekness and Humility did not allow him sufficient confidence to believe himself the chosen one of the Lord, and that he should arrive to the attaimment of that pre-eminence his Father and Grandfather did enjoy; and this by reason of his being born last, fearing that of right it belonged to his elder Brother, notwithstanding he had used his utmost endeavours to obtain it; insomuch that for this onely thing, if we may credit the ancient rabbis, he struggled in the very womb with his Brother: he much doubted if the bargain of his Brother's Primogeniture or Birth-right was accepted and confirmed by the Lord, though his Brother never so much despised it: he was not sure that fraudulent way of stealing the Blessing intended for his Brother seemed well in the Lord's sight. Now he finds himself in the presence of the Lord, in the house of God, and in the gate of Heaven, with more confidence he takes a Sign for himself, thereby to know whether that assistance then promised should continue to him and his posterity. He considers and concludes; The difference which was between my Fathers and the rest of the World is, that they being subject to the changes and chances of Fortune, these were guided immediately and protected by the hand of the most High, so that their Felicities were continual and durable. Wherefore he says, If I be answered according to my Petitions and desires, Then shall the Lord be my God; that is, I shall enjoy that glory, that the Lord shall be entitled the God of Jacob as well as of Abraham and of Isaac: which accordingly was fulfilled.  
Before we proceed farther, we will take notice of the second time the Lord is mentioned to come down into the World to take cognizance of the Actions of Man, which was in the case of Sodom and Gomorrha, a Nation among whom but few years before the Lord had manifested himself with his great power, in working so wonderful a Deliverance for them by the hand of his Servant Abraham; yet they so ungratefully provoked the Lord with their Abominations, that it is said Gen. 18.21. {αβγδ} I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. He found them guilty, gives an account of it to his Servant Abraham, and sends an Angel to destroy them.  
Moses, say the Jews, received by tradition from his Fore-fathers this Promise which the Lord had made to them, not onely to protect them in Egypt under that Bondage, but also to govern them by himself afterwards. This is signified by that Vision Jacob saw when he went down with his Family into Egypt, Gen. 46.4. {αβγδ} I will go down with thee into Egypt, and I will also surely bring thee up again. So they say that Moses would not accept his embassy into Egypt, until he was first assured that the Lord himself would go along with him without the interposition of any Angel: which they prove as followeth.  
God appears to Moses in Mount Horeb in the midst of a burning Bush: Moses wonders to see the Bush burn, and not consumed; he approaches nearer, the better to observe that wonderful Vision: {αβγδ} Elohim God commands him to put off his shoes, for the place whereon he stands is holy ground. There he is  told that he who then spake with him was the God of Abraham, Isaac and Jacob. Here Moses hides his face, fearing to behold the most High, and is then commanded to go to Pharaoh, and to bring the Children of Israel out of Egypt. Moses answers, Exod. 3.11. {αβγδ} And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? To this he is answered, Verse 12. {αβγδ} And he said, Certainly I will he with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this Mountain. According to the literal sense it seems that he did not find himself capable of so great an Employment.  
But the Jewish critics interpret these words in another sense, arguing after this manner: Whatsoever is a Sign of another thing to come, it is necessary that it should precede the thing signified; and if so, how doth the Lord in this case, to certify Moses that he should prosper in his Message, give him for a Sign, that when he had brought forth the people out of Egypt, they should serve him upon that Mountain, which Sign was to succeed after their going out of Egypt? Forced by this Argument they declare the Text thus, supposing always that the true Grammatical sense is infringed neither way: Moses, say they, was dissatisfied, doubting whether it was the Lord himself that spoken to him, or some Angel which the Divine Majesty did appoint to govern that People: and though the Lord  told him, I am the God of thy Fathers, &c. yet was not his Doubt resolved; for so the Lord used to manifest himself to the other Prophets, by Dreams, Visions, or Angels, serving onely as Tongues to declare the will of their creator, as hereafter we shall more at large set forth.  
But returning to our Text, they expound it thus: What shall I be when I shall come to Pharaoh, and shall have brought the Children of Israel out of Egypt? that is, In what degree or quality shall I remain after my performance of the one and the other thing? To the first he is answered, that when he comes to Pharaoh, Certainly I will be with thee, that is, I will assist you, and you shall prosper: and the Sign of this is, that I myself sand you, I who am eternal: and here was signified to him the name of {αβγδ} Ehjeh, the first Attribute of the most High, which denotes his Eternity and Immutability.  
To the 2. Question he is answered, When thou hast brought forth the people out of Egypt, ye shall serve God upon this Mountain; that is, they shall here receive the Law,( for Horeb and Sinai are both one Mountain) and he shall be the Law-giver. And because there did still remain some Scruple in Moses, imagining that he who spoken with him might be onely some high Intelligence, which, though firm and durable, might have had a beginning; he replies, If they shall say to me, What is his name? what shall I say unto them? To which he is answered, {αβγδ} I am that I am: though the grammatical sense is, I will be what I will be, that is, I will be with you what I will ever be, always the same, eternal and Immutable. And here was manifestly declared to him what before was onely signified, as hath been said.  
The Lord knowing well this was not enough to remove his Doubt, he proceeds farther, and says, Verse 15. {αβγδ} And God said moreover unto Moses, Thus shalt thou say unto the Children of Israel, The Lord God of your Fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations. Here was revealed to Moses the mystery of the Tetragrammaton, the proper name of the absolute creator, the Cause of all causes, a Name which denotes him to be the onely true Being, absolute and independent in himself, without either beginning or end, which was, is, and always shall be the same, without any weakness, alteration, or shadow of change; all which Properties are comprehended in this glorious Name. Then he orders Moses what to do, assuring him that they shall harken to his voice. Moses nevertheless requires Signs with which he might satisfy the people, lest they should not believe the Lord appeared to him. The Lord gives him Signs. And when we might imagine that Moses was now abundantly satisfied, he boldly excuses himself, and says, O my Lord, I am not eloquent, &c. To which the Lord yet once more replies, assuring him that he will be with him, and more particularly with his mouth; as if himself would put the words he should utter into his mouth. Who hath made man's mouth, &c. And now when he had nothing left to overdo, he more boldly refuses his embassy, as with an absolute denial, Gen. 4.13. {αβγδ} And he said, O my Lord, sand, I pray thee, by the hand of him whom thou wilt sand. Insomuch that the anger of the Lord was kindled against him. And when we might have expected a severe judgement to be denounced upon him, we see the Lord indulged him the greatest excellency that ever was bestowed upon any man, Ver. 16. {αβγδ} And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee in stead of a mouth, and thou shalt be to him in stead of God. Exod. 7.1. {αβγδ} And the Lord said unto Moses, See, I have made thee a God to Pharaoh; and Aaron thy brother shall be thy Prophet.  
This, say the Jews, was the end Moses aimed at: for now he was constituted absolute Lord and governor over the Lord's People, equal in degree with the Angels above, yea and superior to them, inasmuch as his people excelled all the rest, he spake to him face to face, and mouth to mouth, without the mediation or interposition of any Angel. Numb. 12.6,7,8. {αβγδ} And he said, Hear now my words: If there be a Prophet among you, I the Lord will make myself known unto him in a Vision, and will speak unto him in a Dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold: wherefore then were ye not afraid to speak against my servant Moses? And although it appears that the Lord himself spake several times to the patriarches, yet it was always, as they say, by the mediation of the Angel Michael; of whom more particularly hereafter. This, say they, is evidently proved from Exod. 6.3. {αβγδ} And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty: but by my name Jehovah was I not known to them.  
Now when Moses had obtained the accomplishment of his desires, he presently receives his Instructions from the Lord, with his Letters of Credence, viz. the power of working Miracles as occasion should require. He goes to Egypt, brings the Israelites from thence, conducts them to Mount Sinai. Here is the third time the Lord came down. Exod. 19.20. {αβγδ} And the Lord came down upon Mount Sinai, on the top of the Mount: and the Lord called Moses up to the top of the Mount, and Moses went up. There he gives the Law to his People, and again of new determins to assist immediately in the world amongst them; Exod. 25.8. {αβγδ} And let them make me a Sanctuary, that I may dwell amongst them.  
But in the mean time, whilst Moses tarried in the Mount to receive from the Lord the Orders according to which he was to govern his People, Israel, despairing of his return, concluded their Guardian-angel and Protector to be lost, and as yet there remained amongst them some relics of the Idolatry of the Egyptians, with whom they had so long sojourned. They therefore ignorantly desire a mediator between the Lord and themselves. Exod. 32.1. {αβγδ} And when the people saw that Moses delayed to come down out of the Mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. They were desirous, that as Aaron was Prophet to Moses their former mediator, so that he would now also be their Prophet to their new-invented Gods. They presumed that Taurus, one of the Signs of the zodiac, had some relation to and Influence over them; or perhaps the learned amongst them already knew the ox to be the figure of one of the four Living creatures in the Divine Chariot, Ezek. 1. the head and chief of all domestic Beast; and the influence of this Sign is said( the ox being our fellow-labourer) to respect the Plenty and increase of the Earth, Prov. 14.4. {αβγδ} Where no Oxen are, the crib is clean: but much increase is by the strength of the ox. So they made a Calf in Horeb, and worshipped the melted Image: Thus they changed their glory into the similitude of an ox that eateth grass. Psal. 106.19,20. Whereby that particular Providence called {αβγδ} Secinah, which dwelled amongst them and assisted them, straightway removed from them, and they were devested of that glorious Garment they attained but a few daies before at Mount Sinai, when the Law was proposed to them; and by reason of their great Sin they were now made naked. Exod. 32.25. {αβγδ} And when Moses saw that the people were naked,( for Aaron had made them naked unto their shane, amongst their enemies.) And Ex. 33.6. {αβγδ} And the children of Israel stripped themselves of their ornaments by the mount Horeb.  
Now the Lord had decreed their utter ruin, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them; Psal. 106.23. and that with such ardent Zeal, that he exposes himself to destruction to save them. Exod. 32.32. {αβγδ} Yet now, if thou wilt, forgive their sin; and if not, blot me, I pray thee, out of thy book which thou hast written. Here the Jews allegorize, as if Moses should say, O Lord, when it is your decree to destroy a Nation, your custom is to recall back to yourself that power you were pleased to bestow upon that Angel whom you had constituted their governor: now since your Divine Grace hath made me immediate governor under you over this People, making me thereby one of the number of thy holy Angels, if you will not forgive this People, I surrender up again my Patent and Commission, Blot me out of thy book which thou hast written, that is, out of thy Book wherein thou hast written my name equal with the Guardian-Angels of the other Nations of the earth.  
The Lord then promised him an Angel to go along with him, and commands him to led the People. Exod. 33.2,3. {αβγδ} And I will sand an Angel before thee, and I will drive out, &c. for I will not go up in the midst of thee, for thou art a stiff-necked people, lest I consume thee in the way. But Moses declines it, Ex. 33.15,16. {αβγδ} And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here, that I and thy people have found grace in thy sight? Is it not in that thou goest with us? So shall we be separated, I and thy people, from all the people that are upon the face of the earth. Whence the Jews conclude positively, that this is the onely distinction between them and the other Nations.  
Here it will be convenient to take notice of a great Difficulty that ensues from this discourse, which is, that in Exod. 23.20. it is written, {αβγδ} Behold, I sand an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. God promises them there to sand an Angel to guide and preserve them in the way, with which promise Moses seems to be well satisfied: yet Exod. 33.15. he opposes, and would not be contented, until the Lord promised him that he would go along with him himself, as he did before. What should then be the reason of Moses, that he should then be contented with the assistance of an Angel, when not onely himself is now dissatisfied, but the People also, hearing that the Lord would sand an Angel before them, counted it evil tidings, and mourned for it, and put not on their ornaments? Ex. 33.4. {αβγδ} And when the people heard these evil tidings, they mourned, and no man did put on him his ornaments.  
To this the Jews say, that these places speak of two several Angels, and that that Angel mentioned Ex. 33. was one of the common Angels, whom by reason of their sins the Lord would set over them, and so debase them, by making them but equal with any of the other Nations, intending to withdraw his particular Providence from them; as it is expressly said, Exod. 33.3. For I will not go up in the midst of thee, &c. But that Angel promised Exod. 23. was the Angel Michael, who is styled {αβγδ} Prince of the presence of God,( so he is styled Isai. 63.9. {αβγδ} And the Angel of his presence saved them) Lieutenant-general of the most High, and Captain of all the Celestial host, President of the Sanhedrin above, and chief Minister of the Power, Mercy and Benevolence of the Lord, Deputy of the Holy Land, Prince and Advocate of the People of Israel. Daniel 10.21. {αβγδ} But I will show thee that which is noted in the Scripture of truth, and there is none that holdeth with me in these things but Michael your Prince: and 12.1. {αβγδ} And at that time shall Michael stand up, the great Prince which standeth for the children of thy People, and there shall be a time of trouble, such as never was since there was a Nation, even to that same time: and at that time thy People shall be delivered, every one that shall be found written in the Book.( Note that Exod. 23.23. it is said {αβγδ} mine Angel, and Ver. 21. it is said my name is in him.) And farther 'tis observed, that when the Lord retired himself after the flood from the Government of the World, as aforesaid, it was because he was of purer eyes then to behold iniquity, and could not suffer Sin to go unpunished. Wherefore it is written Exod. 33.3. For I will not go up in the midst of thee, &c. And concerning the Angel mentioned Ex. 23. it is said, Beware of him, &c. Whence it appears that Government should have been the same with the Lord's, where men ought to be more religiously strict in their actions: for as the Care and Superintendency over them is always near, so the Correction and Punishment of their Delinquency is ever at hand. Unto the patriarches God appeared by the name of {αβγδ} El Shadai, God Almighty, that is Michael, who, as it is said, denotes the Power of the Lord; for so is the true signification of his Name, {αβγδ} Michael, Who is like {αβγδ} El, that is the strong and powerful God? And though this Michael was appointed and deputed governor of Israel, yet he exercised not his Office during the life of Moses, but soon after his death: for when Joshua had passed over Jordan, he appeared unto him in the likeness of a man of war, Josh. 5.13,14. {αβγδ} And it came to pass when Joshua was by Jericho, that he lift up his eyes and looked, and behold there stood a man over against him, with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? And he said, Nay, but as Captain of the Host of the Lord am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto his servant? From those words, as Captain of the Lord's host am I now come, 'tis observed that Michael did not enter upon the execution of his Government till Moses died.  
But to conclude this Point; after the great sin of the golden Calf caused God to withdraw himself from them, when Moses entreated the Lord to show him his glory, it is again said that the Lord came down in a cloud, Exod. 34.5. {αβγδ} And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord: and there, say the Jews, he remained until the destruction of the first Temple; because it is not said in all that interval that the Lord either came down or went up, till Ezekiel saw him remove upon his journey in his Chariot at the very time that the Temple was destroyed, Ezek. 9.3. {αβγδ} And the glory of the God of Israel was gone up from the Cherub whereupon he was, to the threshold of the house, and he called to the man clothed with linen, which had the writer's inkhorn by his side. See more of this in the two next Chapters.  
The Jews proceed farther, and say that Balaam, the greatest and the learnedest Magician of his time amongst the Gentiles, who was the High-Priest of all their idolatrous Rites and Ceremonies, and a maintainer of them, when he heard the report of the miraculous works Moses wrought among the egyptians, and understood that Moses for all the Doctrine he delivered alleged for his authority that the Lord appeared unto him, and that the Lord spake unto him all that he delivered to the people of Israel, and that he delivered nothing to them but what he had first received from his mouth; this Balaam endeavoured to proclaim the same Doctrine to his followers, and the better to strengthen and confirm them in their idolatrous Worship, avouched that the Lord also spake to him. Or perhaps he might imagine it an impossibility for the First Cause to speak to any man, and that it was onely a politic design in Moses to make his people believe so, the better to gain upon their affections, and to encourage their zeal and valour, and that all Moses performed was through the Art of magic, in which Balaam was so eminently skilful; therefore he pretended and presumed to have the same knowledge, or rather more then Moses had: and so it appears by his endeavours to undo all that Moses had done till that time.  
This is thus proved. Balak the son of Zippor is afraid of Israel when they approach his Borders, and sends for Balaam to curse them: Balaam arrogantly answers his ambassadors, as despising Moses, and as if the Lord had onely spoken to him, Numb. 22.8. {αβγδ} And he said unto them, Lodge here this night, and I will bring you word again as the Lord shall speak unto me. And the Princes of Moab abode with Balaam. But Ver. 9. the truth is discovered, that it was onely Elohim, which is the Angel: and the same Angel commands him Ver. 12. that he should not go with the Messengers, nor curse the people, for they were blessed. But he proudly still persisting in his own persuasion answers the Messengers, Ver. 13. The Lord refuseth to give me leave to go with you. Balak sends to him the second time Princes more honourable then the former, and he, the better to declare his sincerity, hypocritically answers, Ver. 18. {αβγδ} And Balaam answered and said unto the servants of Balak, If Balak would give me his house-full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more. Yet notwithstanding in the next Vers. he preys them to tarry, I pray you tarry ye also here this night: whence it appears clearly, that he himself mistrusted his own prophesy, otherwise he durst not have presumed to tempt God, whose will he already knew. Ver. 20. Elohim the Angel gives him leave to go; but with an injunction not to speak any thing but what he is  told. He rises as early as his Malice, solicitous to accomplish his evil intentions: and in his journey upon the way he is three times met by Michael, who is here called the Angel of the Lord. Upon which the ancient rabbis in the Midras allegorize thus.  
The first time the Angel appeared to him upon the high-way, the ass turned aside out of the way, and went into the field: Hereby is signified Abraham, that if Balaam had any thing to say against his Sons, the Field was broad enough, viz. the Sons of Hagar and Keturah; but as for the King's way, which was Isaac, he must not be touched. Next, the Angel meets him in a path of the Vineyards between two Walls: the ass sees the Angel, and thrusts her self unto the Wall, and crushes Balaam's foot against the Wall: That denotes Isaac, that if he had any thing against his two Sons, Esau would hardly be granted him, but Jacob must not be touched. The third time the Angel meets him in a narrow place where was no way to turn either to the right hand or to the left, signifying Jacob, whose Sons were all chosen of God, and with them no fault to be found: and here the ass fell down under Balaam, the Lord permitting the dumb ass to speak with man's voice, and forbid the madness of this Prophet, and to show him how extravagant his Wickedness and Pride was, the most abject and servile of all Beasts being more capable of God's Providence then himself.  
Now Balaam's eyes were opened, finding experimentally the truth Moses professed, since he himself saw the Angel of the Lord, who spoken to him, and bid him go on his journey, he still endeavouring to find a way to curse Israel: and although what had already happened to him might seem sufficient to alter his purpose, yet he well knew he who spoken to him was a created Angel, though of a far higher degree then those he formerly conversed with: or perhaps he might discover him to be Michael, the Prince and Advocate of Israel, that, interceding for his own People, came to prevent that Curse he intended them; wherefore he yet gave not such full credit to the authority of that Vision, as to desist from his purpose.  
Now he comes to Balak, prepares his Sacrifices, goes to his Divinations, orders his Enchantments, and Elohim appears to him, but with greater authority, for he puts the Lord's word into his mouth, so that in stead of cursing he blesses Israel. Balak reproves him: he saw himself gradually ascending to the highest degree of prophecy, therefore answers Balak, that he must speak what the Lord puts into his mouth.  
Here the Jews observe God's great love towards his People, in that he not onely crowns them with Blessings and Felicities, but also forces their Adversaries to confirm them to them. Thus Jacob wrestling with his Brother Esau's Guardian-Angel prevails over him, and will not let him go, till he had confirmed those Blessings to him which the World imagined he had fraudulently taken from his Brother: wherefore the Angel changes his name Jacob, signifying to supplant or deceive, into Israel, which signifies the righteous one of God; as if he had said, It is right and just before God, what the World esteemed a Deceit and Fraud.  
Balaam now again prepares his Sacrifices, and proceeds with his Enchantments, and the Lord himself meets him, and puts a word in his mouth, Chap. 23. ver. 16. Observe the beginning of this prophesy, Num. 23.19. {αβγδ} God is not a man, that he should lye, neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? As if he should say, Till now I gave not full credit to what I heard, as not knowing it to be the will of the most High: but now I have heard it from his own mouth, and as he himself is immutable, so his Sentence must be firm. Note that this word {αβγδ} El in the singular number is never spoken of any but the most High.  
When Balak strives again the third time to procure a Curse against Israel, Balaam went not, as at other times, to seek for Enchantments, Numb. 24.1. Hereby declaring he was fully satisfied that the Word of the Lord is unalterable; and sensible of the superlative dignity he had obtained in speaking to the Lord mouth to mouth, as Moses did, he boasts of himself Ver. 3, 4. Balaam the son of Beor hath said, &c. He hath said which heard the words of God, &c. and Ver. 16. He who knew the knowledge of the most High, &c. Whence the ancient rabbis upon the Text, Deut. 34.10. {αβγδ} And there arose not a Prophet since in Israel like unto Moses, whom the Lord knew face to face. In Israel there did not arise a Prophet like unto Moses, but among the Nations there did, and that was Balaam: meaning that Balaam arrived to as high a degree of prophecy as Moses did, that the confirmation of Israel's Blessings might flow from the same fountain the Blessings first sprung from, and that the Nations might know that the Lord is willing to bestow his greatest Favours upon such as are capable of receiving them, and that it is Sin onely that can separate between the Lord and a People.  
For this cause also it is said that the Book of Job was inserted in the Canon of the Holy Scripture, insomuch that there is an Opinion in the Talmud, that there was never such a man as Job, but that the Book was made onely for a Parable. However, the generally-received Opinion is, that there was really such a man as Job, the Prophets making mention of him, and that he lived in Moses his time, and that Moses wrote this Book for the consolation of the Nations, and to show them that, if their Merits were great enough, they might attract to themselves so much of the power of God, as to suffice to divert all the Evils and Judgments the malignity of the Planets should threaten them with. For as the Lord is said to come down from time to time to take cognizance of the extraordinary Wickedness of the Nations, and accordingly to inflict his Punishments; so he takes care to reward and justify them when they deserve it, as in the case of Niniveh: his Justice for their sins decreed to destroy the City in 40 days; yet upon their Humiliation and Repentance he revokes the Decree, his mercy prevails, he forgives them, and is reconciled to them.  
Note that here the Lord is not said to come down, the first Temple then standing, where his Presence dwelled.  
Before we go farther, I think it convenient to set down the constant Opinion of the Jews concerning the Nations of the World, and the obligations lying upon them for their attaimment of Felicity.  
Seven Commands God laid upon the Sons of Noah, and they call them the Seven Precepts of the Sons of Noah, to the observation of which all men throughout the World are equally bound. 

The first is, Not to blaspheme the Name of the Lord.  
2. To abstain from Idolatry; by which is meant, not to give Divine Worship to any Being beside the Lord himself.  
3. To do no murder.  
4. Not to commit Adultery.  
5. Not to steal.  
6. Not to eat part of any Beast while the Beast lives.  
7. To establish Judges, to do Justice to all men.    
Besides the general Tradition, they prove it thus, The first two Precepts, of reason, right and justice, belong to the most high Lord and creator of all things. Adultery and Theft occasioned the Deluge, Gen. 6.11. {αβγδ} The Earth was filled with violence; and Ver. 12. {αβγδ} All flesh had corrupted his way upon the earth: this is by all understood of Adultery, yet comprehending under it all the several species of Uncleanness. The other three were given to Noah expressly after the flood. The sixth Precept, not to eat a part of any living creature, is proved from Gen. 9.4. {αβγδ} But flesh with the life thereof, which is the blood thereof, shall you not eat. The other two, to do no murder, and to do Justice, are included in one Text, Ver. 6. {αβγδ} Whoso sheddeth man's blood, by man shall his blood be  shed: where as God forbids murder, so he empowers Judges to take cognizance of it, if committed.  
True it is, the first five Precepts were or ought to have been observed before the flood; for murder is included in the word {αβγδ} Violence: for if Violence is forbid to be offered to the Goods of a man, then much more to the Life of a man. So that properly onely the two last were commanded to Noah,( to the other five he was pre-obliged:) for till Noah's time Flesh was unlawful to be eaten, but now a licence is granted him to eat flesh, Gen. 9.3. Every moving thing that liveth shall be meat for you, &c. yet with this Proviso, not to eat part of any living beast. As for the last Precept, to set up Judges, it was now given: for before, God governing the World by himself, by himself he executed Justice upon Delinquents; but after the flood, retiring himself from the World, he empowers men in his stead to execute Justice upon Offenders. And the observation of these Precepts they say is sufficient to Salvation accordingly. It is asserted in the Talmud, {αβγδ} The good ones of the Nations shall have a portion in the World to come.  
Now we return to Job, who was a perfect and upright man, one that feared God, and eschewed evil, one of the Nations of the Earth, of the Land of Uz, a religious Observer, say the Jews, of the Seven Precepts of Noah; yet born under so malignant a Planet, that we see he suffered the loss of all he had, and his Afflictions in Body so great, that he choose strangling rather then life.  
The Sanhedrin above, styled the Sons of God, were convened, and present themselves before the Lord, each one to give an account of the particular Nations and People committed to their Protection. Satan the Tempter, Adversary and Accuser of all Mankind, comes also among them. {αβγδ} Satan, the evil inclination of man, and the Angel of death, are one and the same. The Lord then asks Satan concerning Job, as it were glorying and triumphing in his excellencies, Hast thou considered my servant Job, &c. Job 1.8. Satan answers, Ver. 9, 10, 11. {αβγδ} Then Satan answered the Lord, and said, Doth Job fear God for nought? Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. As if he had said, What praises deserves Job, since you have filled him with all the Felicities the World can afford, and hast so made a hedge about him, that the Planetary Influences of Heaven cannot touch him, but he remains secure against all their malevolent Aspects? Now if you please to leave him to himself, he will desert your Worship, and forsake your Service, and blaspheme your name. The Lord puts into his power all that Job had, onely with this reserve, that he should not put forth his hand against his person. Satan accordingly does, and destroys all he had, even to his Sons and Daughters: and he, as unconcerned, bears it patiently, and without frowardness says, The Lord gave, and the Lord hath taken away: blessed be the name of the Lord. Satan, seeing he could not conquer Job's Fortitude and holy Resolutions, prepares a second Plea against the next Convention; where being asked again whether he had considered Job, he replies, Job valued nothing but his Life: if his bones and flesh were touched, he would blaspheme him to his face. Whereupon the Lord said, Behold, he is in thy hand; but save his life. Whence it appears, that the malign Influence of the Planets reached to his Life, since the Lord was in a manner constrained to bind up their Influences, and give Satan a positive decree to save him. Satan now confident to succeed in his enterprise, after he had smitten him with a grievous and loathsome Disease, remembering Adam's Fall, possessed Job's Wife, who frowardly says to him, Dost thou still retain thine integrity? curse God, and die. What is the Almighty, that we should serve him? and what profit should we have if we pray unto him? since he multiplies so many Mischiefs upon us, one crowding upon the back of another, and such storms of Miseries, so sharp and so violent, that the least of them surmounts the horrid pangs of Death. Blaspheme, that you may die, and thus end your Tortures. She knew that the transgression of every Precept of Noah should be punished with death, but especially Blaspheming the Name of God. Yet Job would not leave his Integrity, to give an opportunity for Satan to prevail over him, and replies, Shall we receive good at the hand of God, and shall we not receive evil? As much as to say, The Lord is almighty, and doth what he pleases both in Heaven and Earth; he made us, we owe him our being; he is not beholden to us, our righteousness extends not to him, his Will is his Law. And hence he concludes, that the Lord doth not govern this World, and that all the Mischiefs and Troubles he suffered proceeded from the malignity of the Planets, who were deputed the Administrators and Rulers thereof: for after his sad Silence seven days, the first of his speech was to curse his Nativity, Job. 3.3. {αβγδ} Let the day perish wherein I was born, and the night in which it was said, There is a man-child conceived. And that whole Chapter is a Scheme of man's Misery, and to show that it had been better for him not to have been born at all, or, being born, quickly to have turned out of the world again and died.  
The Jewish Expositors observe from Job 2.10. {αβγδ} In all this did not Job sin with his lips, hitherto, in all this Job sinned not, but afterwards he did: not imagining that the Lord did not govern the World, as Nimrod and his followers did; but that though he might, he refused to do it, his supreme Majesty being transcendent, and all Sublunary things too mean and too unworthy for his Superintendeney or Inspection, which provokes him to say, Job 7.17. {αβγδ} What is man, that thou shouldst magnify him, and that thou shouldst set thine heart upon him? Job 23.13. {αβγδ} But he is in one mind, and who can turn him? and what his Soul desireth, even that he doth. That is, His greatness is so immense, that none can oppose or contradict his will; so that man's Actions are not at all directed by him, his eternal happiness takes no notice of them. Job 9.22. {αβγδ} This is one thing, therefore I said it, He destroyeth the perfect and the wicked.  
That which seduced Job into this Opinion was, his considering his own Justice, together with the extremity of his Calamities. Job 27.6. {αβγδ} My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live. The flourishing also of the Wicked confirmed him in this Heresy. Job 21.7. {αβγδ} Wherefore do the wicked live, become old, yea, are mighty in power?  
Though it must not be denied that all these things happen in this World of woe, this Vale of misery; yet there is another World to come, a World of Retribution, where all things shall be weighed in a just balance, and accordingly recompensed. Psal. 92.7. {αβγδ} When the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed for ever. This whole Psalm is understood of the World to come.  
Job being a gentle, say the Jews, to whom the Mysteries of God were not revealed, knew of no other World then this, as appears Job 7.9,10. {αβγδ} As the cloud is consumed and vanisheth away: so he that goeth down to the grave shall come up no more. He shall return no more to his house, neither shall his place know him any more. Job 14.7,8,9,10,11,12,13,14. {αβγδ} For there is hope of a three, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground: Yet through the sent of water it will bud, and bring forth boughs like a plant. But man death and wasteth away: yea, man giveth up the ghost, and where is he? As the waters fail from the Sea, and the flood decayeth and drieth up: So man lieth down, and riseth not till the heavens be no more; they shall not awake, nor be raised out of their sleep. O that thou wouldst hid me in the grave, that thou wouldst keep me in secret, until thy wrath be past, and thou wouldst appoint me a set time, and remember me! If a man die, shall he live again? all the days of my appointed time will I wait, till my change come. And when his Friends strongly opposed this persuasion, and, believing that the Lord still governed the World, urge that his Sins were the onely cause of his Misery; Job, considering the slender grounds they had for this belief, rebukes them for endeavouring to vindicate God, without sufficient reason to convince the Doubter. Job 13.7,8,9. {αβγδ} Will you speak wickedly for God, and talk deceitfully for him? Will ye accept his person? will ye contend for God? Is it good that he should search you out? or as one man mocketh another, do ye so mock him? And Job was so highly provoked with their bitter reflections upon him, that he charged God foolishly. Job 27.2. {αβγδ} As God liveth, who hath taken away my judgement, and the Almighty, who hath vexed my soul.  
At length his three Friends ceased from speaking, because he was just in his own eyes. Then the noble Elihu began to speak, Job 32.2,3. {αβγδ} His wrath was kindled against Job, because he justified himself rather then God. Also against his three Friends was his wrath kindled, because they had found no answer, and yet had condemned Job. Then directing his speech more particularly to Job, Chap. 35.2. {αβγδ} Thinkest thou this to be right, that thou saidst, My righteousness is more then God's? he also asserts to him, that man may lose his understanding in going to search out Divine Mysteries by a natural Light, the excellency of the Object may destroy the Sense, and weak eyes must not venture to gaze upon the Sun: to find out the Cause by the Effects is a difficult progression; but when we know the Cause, the Effects may easily be discovered. So that the evidence of Divine matters must necessary come by Revelation, and not by the curious search of human wisdom. Therefore he says, Job 33.15,16. {αβγδ} In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed: Then he openeth the ears of men, and sealeth their instruction. He proceeds farther, to prove that God often tries just men, that the constancy of their Graces might be an example for the World's conformity, verse 19. {αβγδ} He is chastened also with pain upon his bed, and the multitude of his bones with strong pain. And Verse 28. he discovers to him the Immortality of the Soul. {αβγδ} He will deliver his soul from going into the pit, and his life shall see the light. Verse 30. he declares the Resurrection. {αβγδ} To bring back his soul from the pit, to be enlightened with the light of the living. How is it then that Job did say, I am righteous, and God hath taken away my judgement? Job 34.5.  
When Elihu had concluded, Job was convinced to silence, and replied not again: and God himself confirms presently what Elihu had spoken, and charges Job for censuring his Divine Justice, and determining the Secrets of Heaven, when the highest perfections of Reason with the most diligent inquisition cannot attain the true knowledge of natural Causes. To whom Job makes his humble confession, Chap. 42.2,3. {αβγδ} I know that thou canst do every thing, and that no thought can be withholden from thee. Who is he that hideth counsel without knowledge? therefore have I uttered that I understood not, things too wonderful for me, which I knew not. and in the 6. Ver. {αβγδ} Wherefore I abhor myself, and repent in dust and ashes.  
Let it here then be considered how acceptable it is to God, for vain man, that would be wise, and yet is but like a wild Asse's Colt, to presume to discourse of Divine Mysteries, and to determine them, though they be the most undoubted Truths in the world; when they are so far from being able to give a reason for them, that they have nothing to convince the gainsayers. Here we see Job's three Friends pleading against Job in the behalf of God; he denying their Positions, because he found not their Reasons sufficient to convince him: and yet Job 42.7,8 {αβγδ} And the Lord said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath. Therefore take unto you now seven Bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt-offering, and my servant Job shall pray for you; for him will I accept: lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job. So that one may venture to say, An error grounded upon good reason, where there is no intention to deceive, but rather a solicitous inquiry after Truth, may as soon find pardon from the indulgence of Heaven, as a Truth taken up at peradventures, and as ill defended as it was casually found, may reap acceptance. Truths imbezzled by bold and ignorant asserters frequently confirm the opposite heretics, and too often give occasion for the Truth to be evil spoken of, and God's Name to be blasphemed: whilst a modest and innocent error, abetted with good probable Arguments, will quicken every ingenuous mind to a stricter scrutiny, that it is more then probable the Truth may be discovered, and embraced too, by him who first defended the contrary.  
SInce it appears then by what hath been said, that God's particular Providence was onely among the Jews; we shall now proceed to declare how the Jews framed to themselves a new model of the World, adapted to receive and continue this Divine Influence which they call Schecina amongst them.  
As they generally divide the World into three parts; the angelical World, assisting about the Throne of God, the Celestial World, respecting the spheres, and this Sublunary and Elementary World: so the House of God was distinguished into three parts or three degrees of Holiness gradually separated, semblably thereto; that is, {αβγδ} the Holy of Holies, {αβγδ} the Palace, and {αβγδ} the Outer Court.  
This Holy of Holies represented the Angelical World. And because the Glory of the Lord is more eminently resident among those blessed Spirits, therefore the Ark of the Testament, representing the First Cause, was placed therein: and since the Lord and his Will are one, therefore the two Tables of ston, containing the Decalogue, which is the manifestation of his Will, were also laid up there: and this being the occasion of his Favour or Displeasure, there were also put there the Pot of Manna and the Rod of Aaron, representing Reward or Punishment to the Observers or Transgressors of it. This Ark was covered, to show the Incomprehensibility of the First Cause; and covered with pure Gold, to intimate the Firmness and Duration of the First Being. Upon this Covering were two Cherubims of Gold also, signifying the Angels: made of the same Piece with the Covering, to represent that they immediately proceeded from the Lord. They were of Gold, to show their Constancy in performing the Will of their Maker; together with their Duration: they were Male and Female, signifying their gradual Difference one from another; some Angels receiving immediately from the Lord, others from their superior Order. Wherefore the Chaldee Paraphrase, Isai. 6. renders these words {αβγδ} One cried unto another, {αβγδ} One received from another. Their Faces looking one towards another denoted, that they revealed and communicated what they received from the Lord one to another. They look towards the Covering, to show that they expected to derive all their Felicity from the Lord. They had Wings, to show their Swiftness and Agility in God's service: these Wings covered not onely their Bodies, but also all the Covering, to represent that they were hidden from all creatures below them, so that they cannot comprehend their Essence. There was also an Altar over-laid with Gold, of which we shall speak hereafter.  
Next this was the {αβγδ} the Palace, representing the celestial or spherical World, which, because it was corporeal, was separated from the Holy of Holies by a Veil, as being of another quality and matter. Because the Sun, Moon and Stars, to whom the Dominion over the Elementary World is given, are there, in this {αβγδ} was a Table placed, to represent their Majesty and Power. Upon this Table were set twelve Loaves in two rows, six on a row, representing the twelve Signs of the zodiac. These Loaves were called {αβγδ}, i. e. Loaves of Faces; as if the Misery or Felicity of this World depended upon their Influence. They were changed every week, to show the diversity of their Effects, according to the various Transits of the Seven Planets, which were represented by the golden Candlestick with seven Lights, placed here also: the middle Light onely burning upwards representing the Sun; the rest, three of each side, bowed and inclined to it, to show that they borrowed their light from the Sun.  
Next was the {αβγδ} the Outer Court, representing this Sublunary World. It was in the open Air, without any Covering, to show the several Inconveniences this World is obnoxious to. Here was the Altar placed, Beasts were killed and offered upon it, to show the power and dominion of Death. So that in this little World the Jews say God dwelled, to provide all things necessary for them: and here he dwelled till the Destruction of it, as appears from the 9, 10, 11. Chapters of Ezekiel, when he saw the Lord in his Chariot leaving this World, and ascending into Heaven again. And so they resolve a Question arising from the difference of the Vision of Isaiah and this in Ezekiel. Isaiah describes the Cherubims with six Wings, two whereof covered their faces, and two their feet, and with the other two they flew: here Ezekiel describes them onely with four Wings, and describes the form of their feet, which Isaiah doth not. They reconcile this Doubt thus. The two middle Wings signify, as hath been said, their expeditious Swiftness to execute the Will and Decrees of God; the two upper Wings were the receptacles of the Emanations of the Divine Influx; the two lower Wings were as Conduit-pipes to convey the Influence they received from above into the Lower World. Isaiah, living in the time the Temple stood, saw them with all their Wings executing this Indulgence of Heaven, and communicating to Man the Goodness of the Lord: but Ezekiel, at the Destruction of the Temple, saw them onely with four Wings, to intimate that these Conduit-pipes were now stopped, God then retiring out of the World, and deserting the Government thereof.  
In the Babylonish Captivity, when Ahashuerus reigned over Persia, happened that great Deliverance of the Jews by the means of Mordecai and Esther, which they value little inferior to their coming out of Egypt; in remembrance of which they ordained and took upon them and upon their Seed to keep two days yearly, which is accordingly observed by them throughout all places in the World where they inhabit, until this day: and it is admired why in all this History the name of God is not once mentioned; for which this is the reason: Because the Deliverance happened after the Lord had absented himself from the World; this wonderful Action was wrought by the hand of the Angel of Persia, whom the Lord caused to disturb the King in his sleep, that he might come to know how much he was beholden to Mordecai, as the History at large reports, and because the Lord did not immediately appear in it, his great Name could not be there mentioned.  
The conclusion of the whole matter is this. The Jews do believe that the immediate Providence of the Lord was never yet enjoyed by any Nation except their own; and that if the Lord hath at any time taken notice of any other Nation or Person, either to reward or punish them, it was in respect of their strict Observance or Violation of the Seven Precepts of Noah, to which Canon the Lord obliged all mankind. Then, according to their Opinion, it must necessary follow, that whatever Nation doth not observe that Canon, or pretends to serve the Lord any other way, their Worship is erroneous, and cannot be accepted, and consequently cannot obtain the Divine Providence. Now if we can evidently prove that the Lord appeared to the Christians in the same manner as he did formerly to the Children of Israel, who can doubt but their Religion and manner of Service is accepted of the Lord, since otherways they could not possibly enjoy this so great pre-eminence?  
And because we see many things strangely succeed casually and accidentally, insomuch that the wisest of men may be deceived by them, and judge them acts of Providence; it will be but necessary to give some Rules whereby Chance may be distinguished from Providence.  
Thus then I say, That which is ordered by and proceeds from God must necessary concur and agree in all its parts equally, without intermixture of any thing that is of different purpose. So that that Reward or Punishment which the Lord appoints must be adequate and proper to the Merit or Demerit of the Act done. This is the cause, say Expositors, why Jethro became a Convert. He had seen the Egyptians ungrateful in forgetting the Preservation they owed to Joseph's Prudence; how, not contented with the iron Slavery they held the Israelites under, their male Children now must be cast into the Nile: and notwithstanding the Lord wrought so many wonderful Miracles among them, all would not suffice to make Jethro forsake his idolatrous Priesthood to the Gods of Midian. But hearing Pharaoh and all his Horsemen and Chariots were drowned in the read sea, he says, Exod. 18.11. {αβγδ} Now know I that the Lord is greater then all gods: for in the thing wherein they dealt proudly he was above them. They sinned by Water, and by Water their Sin was avenged. Now he is a Convert to the God of Israel, and believes his Providence.  
Eli the Priest governs Israel, and for the Sin of his Sons God hides his face from his people; the philistines catch at the opportunity, and not onely prevail against them, but also captivated the Ark, then, by reason of their Sins, like a dead carcase without a Soul informing it. They, proud with this success, return triumphantly, and directing their way to the Temple of their God Dagon, which is Neptune, present and dedicate their noble Spoil there, as if their invented Dagon, God of the Sea, had prevailed over the great creator of Heaven and Earth, the Sea and all that therein is. Then the Lord, for his name sake profaned in that Nation, observes their Pride, and punishes them with hemorrhoids, a Disease naturally proceeding from a melancholic humour. When they saw how in the height of their Revellings and rejoicings, and their Thanksgiving-offerings, they were so cruelly tormented, they considered, though lately, that this evil was preternatural. Filled as much with fear as pain, they resolved to sand back the Ark of the Lord of Israel; and after they had consulted all their Priests and their Wise men, they mutually agree to experiment whether those present Evils did really proceed from the Lord, or from Chance. They say, 1 Sam. 6.7,8,9. {αβγδ} Now therefore make a new cart, and take two milch-kine, on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them: And take the Ark of the Lord, and lay it upon the cart, and put the jewels of gold which ye return him for a Trespass-offering in a coffer by the side thereof, and sand it away, that it may go. And see, if it goeth up by the way of his own cost to Beth-shemesh, then he hath done us this great evil: but if not, then we shall know that it is not his hand that smote us; it was a chance that happened to us. Whereby it appears they would not be satisfied until they saw all circumstances adjust and agree together.  
LEt the Church of Christ now be seriously considered from its Original, and certainly we shall find an immense and fathomless Love and Providence always protecting them. What Patience, without the admirable assistance of the Lord, could have so magnanimously undergone those unutterable Troubles and Persecutions they underwent, insomuch that their Adversaries and Torturers were struck with astonishment? What Constancy and Perseverance can compare to theirs? Under how many insulting Pharaohs have they been oppressed, and out of as many Egypts redeemed? It is beyond the belief or imagination of possibility, had not the right hand of the Lord lead them, and the Angel of his face saved them, preserving them till they arrived to that height wherein they now stand, for the glory of his name sake. They grew up like a tender plant before him, and as a root out of a dry ground, Isai. 53.2. Which whole Chapter I verily believe may be truly interpnted for the Church of Christ: and I am sure the Jews have nothing to oppose against it.  
Hath not the Lord manifested himself with his particular care over them in all Ages? Who is so brutish and devoid of Reason, that doth not consider the miraculous Restauration of our Sovereign Lord King CHARLES? The wonderful circumstances thereof are so universally known, I need not instance in the particulars. How could this be brought to pass without the particular assistance of the Lord of hosts? Surely it is the Lord's doing, and it is wonderful in our eyes. Who but the God of Battels could have brought him in without one drop of blood, and this to the face of so many thousands of his enemies? All natural means possible were endeavoured, and yet frustrate in the issue: but When a man's ways please the Lord, he maketh even his enemies to be at peace with him. Who can doubt but in that wonderful Salvation in the Royal Oak the Lord had a particular contingency over him, and a design by his Restauration to convince the ambitious Pride and raging madness of them who durst contrive, act or abet any thing derogatory to Sacred Majesty?  
Joseph maliciously banished from his mournful Father's house, when he presumes to find rest in Potiphar's Service, is condemned to an eternal Dungeon; where he was advanced to serve two Prisoners, Pharaoh's Butler and Baker. There he interprets them their Dreams, which came to pass accordingly. And though the Lord during his whole Exile shew'd him tokens of Love; yet he, like a man, mistakes, and fixes all his confidence on the Butler. But the Lord's actions are beyond the scrutiny of Nature, and their lustre would be debased, if by natural means discovered. See the conclusion of the matter: The Butler did not remember Joseph, but forgot him. The duplication of the phrase seems to argue that his forgetfulness was forced upon him from above, to show thereby, that in Joseph's Deliverance no man should have a share, God himself would do it. Parallel to this runs the Deliverance of our Lord the KING. God asserts it wholly to himself, without the partnership of human strength; Not by might, nor by power, but by my spirit, saith the Lord of hosts.  
When I seriously considered this miraculous act of Providence, I was confounded in my spirit, not being able to apprehended how it was possible this Nation should enjoy that Prerogative and Privilege, which was denied all other Nations, and reserved onely for the Children of Israel, since, as I conceived, they did not serve the Lord in a way that he would accept: and although this was not sufficient at that time to convince me, yet the thoughts thereof did so much possess my mind, that the more I endeavoured to study Arguments to reconcile me to myself, the more I grew dissatisfied; till at length it pleased the Lord to touch my heart, and in a full resolution I devested myself of my former Mosaical Zeal, that without prejudice I might more seriously inquire the Truths of Christianity; since I now saw them clothed in the same Garments with the Children of Israel. And in this great distraction and thoughtfulness the Lord permitted me to arrive to a safe Port, where I happily cast Anchor: so that where all the World was lost, I may safely say I found my Salvation. I then argued with myself after this manner.  
The Jews infallibly believe the Soul to be intellectual and immortal, called by them {αβγδ} neshamah, Breath, an individual Substance, perfect, clean and pure, before it came down into the World, proceeding from God, Gen. 2.7. {αβγδ} And he breathed into his nostrils the breath of life: and that after it is separated from the Body, it remains in its own being, and then receives reward or punishment according to what it hath done in the Body. They also believe the Resurrection of the Body so firmly, that they say in the Talmud, {αβγδ} He that says the Resurrection of the Body is not declared in the Law, hath no part in the world to come.  
And though this is manifest to all who have knowledge of the Jews Creed, yet we will prove, for the satisfaction of them who are strangers to it, that this Article is received amongst them all without any one's contradicting it; and that by the express words of their liturgy, universally accepted, as compiled and instituted by Ezra the Scribe and the Sanhedrin of his time, called {αβγδ} the men of the great Assembly. The first words of their Morning-prayer are, {αβγδ} My God, the Soul which thou hast given within me is clean, thou hast created it, thou hast formed it, thou hast breathed it into me, and thou dost preserve it within me, and thou wilt take it from me, and return it to me in the World to come: all the time the Soul is within me, I confess before thee, my Lord, and the God of my Fathers, &c. Hereby it is evident they believe the Soul to be a Substance of itself, and that there shall be a Resurrection; and for farther proof, they always pray for the better state of the Soul after its Separation. Maimon's last three Articles of their thirteen are, that they must believe Reward and Punishment after Death, the Advent of the messiah, and the Resurrection.  
I think here it will not be amiss to discover their Opinion concerning the messiah, so many Ages by them expected, that he shall be a man born of the Line of David, who shall rise in the latter end of their Captivity, whom the Lord shall due with so much Power, Grace and Favour, that he shall prosper in all his actions, shall gather them from all Nations whither they are scattered, conduct them to their own Land, build them a new Temple, that Sacrifices may be there offered as formerly; finally, that then all the Law of Moses shall be observed, all the Commandments, Judgments and Statutes therein contained, that so they and their Children may live happily in this World even to the very day of the Resurrection, when Death, the Curse which Adam by his Transgression entailed upon all his Posterity, shall be no more. All this as concerning themselves.  
As to the Gentiles, they believe that upon his entrance into his Kingdom, many Nations shall be gathered together upon their Land, to fight against him, to impede his Designs. This is the War of Gog and Magog, where the Lord will so highly manifest himself with so many Judgments upon these Nations, that they shall suffice to proclaim his Name throughout all the World, and the messiah, his Anointed, to be Lord and Emperour over all the Earth. And that then all Nations shall abhor their Idolatries and false Worship, turning to the Lord with all their hearts, confessing and acknowledging him to be the onely God. Jerem. 16.19. {αβγδ} O Lord, my strength and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit. Then they shall all observe and keep the Seven Precepts of Noah. For, as the ancient rabbis say, no Proselyte shall be received after the messiah is come: accordingly, in the most solemn Day in the year, the day of Atonement, they pray for the Conversion of the Nations, in these words, {αβγδ} Therefore we hope to thee, O Lord our God, to see suddenly the glory of thy strength to take away all Filthiness from the Earth, and that Idols shall be utterly cut off, that the World may be settled through the Kingdom of the Almighty, and all the sons of Flesh may call upon thy Name, and all the wicked ones of the earth may look towards thee; that all the inhabitants of the world may know and understand, that to thee every knee shall bow, every tongue shall swear: before thee, O Lord our God, they shall bow and fall down, and give honour to the glory of thy Name; and all of them shall with pleasure receive the yoke of thy Kingdom, and thou shalt reign over them for ever: for the Kingdom is thy own, and for evermore thou shalt reign with glory.  
Furthermore they say, one Precept shall be added to them above the Seven, which is the keeping of the Feast of Tabernacles, as they interpret Zachary 14. the Talmudists delivering, that the Nations were all of them concerned in this Feast, for they were commanded in the Week of that Feast to offer up 70 Bullocks in behalf of the 70 Nations, Numb. 29. this Feast representing the universal Peace which the whole World shall then enjoy. Then the power shall be taken away from the Seventy Angels, and God will reassume it to himself as at the Creation. Isai. 54.5. {αβγδ} For thy maker is thine husband,( the Lord of hosts is his name;) and thy redeemer the Holy one of Israel: the God of the whole earth shall he be called. Zech. 14.9. {αβγδ} And the Lord shall be King over all the earth: in that day shall there be one Lord, and his Name one.  
After all these premises I argue thus. No man doubts but the Soul is the original source and first cause of all human Actions; wherefore the Soul deserves more Punishment then the Body for any sin committed. When Adam sinned, both his Soul and Body were obnoxious to Divine Wrath; for the Lord tells Adam immediately upon the Command, Gen. 2.17. In the day that thou eatest thereof, thou shalt surely die.  
If it be true what the Jews affirm, that this Sentence reacheth onely the death of the Body, since beside the death of the Body, other Curses also are denounced against him, how is it possible it should svit with the great Mercies of the Lord, whom they style {αβγδ} merciful in judgement? i. e. in Justice he remembers Mercy, and always punishes less then the desert. They so much extol God's Mercies, that they curiously note, that whereas in the history of the Deluge it is said, Gen. 7.11. The windows of heaven were opened, and concerning the raining down of Manna, Psal. 78.23. He opened the doors of Heaven; they observe, I say, that when he rained down Judgments, onely the Windows of Heaven were opened, but when he pours down his Blessings, he himself opens the very Doors. And yet farther they observe, that when God manifested his Thirteen Attributes unto Moses, Exod. 34.6,7. there are eleven of Mercy, and two onely of Justice. And this being Truth, how can the Jews affirm that the sentence of Death, pronounced against Adam, extended onely to the death of his Body? Had not Adam great reason then to complain for being punished so rigorously, when, over and above the death of his Body, such a shower of Curses are poured out upon him which were not expressed in the Sentence? Might he not well say, O Lord, where are thy tender mercies? Is there no mercy with thee, that thou mayst be feared? Shall not the Judge of all the earth do right? Why did you not at first declare what upon my Transgression you intended to inflict? Where there is no Law, there is no Transgression; and shall a Punishment for a Transgression be executed, which upon the Transgression was not denounced?  
Whence it may appear, that that first Sentence of Death was intended for the Soul, and afterwards God punishes the Body with those Miseries there mentioned, the Body being assistant to the Soul in that action. So that Adam by this Sin forfeits three pre-eminences which otherways he should have enjoyed: as 1. that he should be exempt from Death; 2. that he should have enjoyed all Happiness and uninterrupted Felicity in his Mind, of which now, since he must die, he is incapable; 3. that without trouble he should have received all the Comforts of this World convenient for his Body, whereas now the Earth is cursed for his sake, and in the sweat of his brows he must eat his bread. And on the other side he brings down three Miseries: 1. Death upon himself and his posterity; 2. the unexpressible Torments the Sinner suffers in Hell; 3. the Vexations and Miseries Man endures in this World. By this we may know the Loving-kindness of the Lord, and his great Mercy towards all his Creatures, when instantly Divine Love decrees three means to make up these Losses, and to restore Man to his pristine Felicity.  
In the first place, he chooses Israel out of all the Nations of the Earth for his peculiar People, gives them his Law by the hand of Moses: and if we well consider what Reward is promised to the Observers of it, we shall soon discover to what end it was, viz. to retrieve what Adam lost in this World. To Adam it was said, Cursed is the ground for thy sake: Moses says, A Land upon which the eyes of the Lord thy God are continually, from the beginning of the year unto the end thereof. To Adam it was said, In sorrow shalt thou eat of it all the days of thy life: Moses promises Plenty, Rest and Pleasure. Adam was subject to the accidents of Fortune, the Earth brings him Thorns and Thistles, in stead of Corn: Moses promises a peculiar Providence descending to the very Beasts, I will give grass in thy field even to thy beasts. To Eve it was said, In sorrow shalt thou bring forth children: and Moses saith, Blessed shalt thou be in the fruit of thy womb. And so all along.  
But among all these Blessings the Soul is not mentioned. And whereas the Jews confess the Infelicity and Misery of the Soul by Sin, I would fain know whence the Redemption of it comes: and if for the restauration of a few momentany Pleasures in this transitory life, lost by Adam's breaking one Command, it was needful to observe 613, for so many are contained in the Law; how many thousands would be necessary for the re-injoyment of those infinite Delights the Soul lost by the same Sin? And if those 613 could not be kept, who will venture to say, he can truly observe so many as might expiate the Soul, if it might be expiated that way?  
And now that it appears clearly that the Reward of keeping the Mosaical Law was Temporal Blessings, it is requisite there should be something else for the purgation of the Soul, and restoring it to its former state of Innocence. And since the Lord was pleased to discover to the Jews the Secrets of his Will in the Sacred Scriptures, let us search those Scriptures for to find out what may make an Atonement for our Souls.  
We find the Lord gave two eminent Promises to mankind, as pledges of his great Love; which are, of the messiah, and the Resurrection. It is sufficiently evident that by the Resurrection we recover the other pre-eminence Adam lost, which is, Life without Death. Moses his Law restored the Felicities of this World. What then is left for the messiah, but the Redemption of the Soul? And if it be true what the Jews say, that the messiah comes onely to restore the Kingdom to Israel, &c. I wish they would tell me what the Lord hath decreed for the Soul's Happiness, and what means and what time for the full accomplishment of it. All the ancient rabbis confess that Moses had notice of the messiah, and that when he said {αβγδ} sand now by the hand of him whom thou wilt sand, he intended the messiah, who should he come onely to procure the Prosperities of this World, what need had Moses to pray for his coming, when at that very time God was sending him to give the Law by the which they are obtained? And if it be true what the Jews all aclowledge in their Prayers, that the breath of the Law is the onely cause of losing these Felicities, let them then again keep the Law better then their Fathers did, and surely, as they believe, they shall enjoy them; and then what need of a messiah? Therefore he must necessary come for something of greater importance then Moses did.  
The Resurrection consummates all the Felicities good men can inherit, which cannot be enjoyed till the Soul be first cleansed from all its pollutions. We all grant that Man's Perfection was the Creatour's intendment. Sin came into the World, and by Sin Death; and it is impossible for the Soul contaminated with Sin to return to its Centre God: So that we are forced to conclude, that for this Soul to return again, and inform the Body to that end for which it was created, it must first be purified. And since we have proved that the Design and end of the messiah his coming is to cleanse us from all Unrighteousness, it remains now to consider the Manner of his coming, whether it be suitable to the Work he hath to do.  
The ancient rabbis in the Midras say, {αβγδ} The Kingdom of Heaven is like to the Kingdom of the Earth; that is to say, by the things of this World we may judge of the things above. Following this method, we may measure the matters of the Soul by the Rules given for the governing of the Body.  
God commands, Levit. 4.2. If {αβγδ} Nephesh a Soul shall sin through ignorance, he shall bring such or such an Offering. This word Nephesh in Scripture-language doth not signify the Intellectual Soul, which is expressed by Neshamah Breath; and the word {αβγδ} Ruah denotes the Sensitive Soul, common to Beasts with Men: as appears Isai. 42.5. {αβγδ} Thus saith God the Lord, he that created the Heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein. Neshamah Breath is to the People, Ruah Spirit is to all living creatures; but Nephesh denotes the Vegetative Soul, which comprehends also Plants. This being more terrene and inferior to the rest, occasions many errors and mistakes, producing effects contrary oftentimes to the Intellectual Soul, which is all Understanding. Therefore in this place Levit. 4.2. Nephesh is onely mentioned: and, consequently, we shall find that Sacrifices onely expiated Sins of Ignorance, such as were committed by error and mistake; but Sins of Wilfulness were not done away by Sacrifices. And though we find some Sins intentionally committed, where Sacrifices were required, as Levit. Chap. 6. yet it must be considered that 1. we shall find these Sins committed by the instigation of the Sensitive Soul: and 2. that these Sacrifices were required onely when the Sin was committed privately, without any witness, the Offender of himself must confess his Sin, Confession being an evidence of true Repentance; for should he be convicted by Law, he must restore double at the least, Exod. 22. In this case onely a fifth part, besides the principal, and his Trespass-offering. But Sins committed out of pure Malice and an evil intention, where the Intellectual Soul is principally concerned, for such Sins there remains no Sacrifice, neither is any Atonement declared for them throughout the whole Law.  
Now if it is necessary that Sacrifices should be offered for the purification of the Body, we may well judge that the Soul needeth Sacrifices for its purgation. The Body, being brute and earthly, brings of the same quality for its satisfaction; the intellectual Soul for its Atonement must likewise have a Sacrifice someways proportionable to itself. The Angels cannot satisfy, since they were created Guardians for Mankind, and in that ministerial office inferior to the Soul. The Jews call them {αβγδ} Angels of service. And the Soul cannot make an Atonement for itself. So there remains onely God who is able to satisfy. And if the coming of the messiah is onely for this end, to make Atonement for the Sins of the Soul, then the messiah must be God, as well as Man: and if so, how could this be without that great Mystery of the Incarnation? And if this be an infallible truth, we must offer violence to our own Reason, if we do not fully consent to the truth of the Holy Gospel, wherein this Doctrine is clearly and plainly revealed.  
Moses speaks nothing of the Soul: and if other Prophets darkly hint at it, it is because the coming of the messiah, who was designed for the Propitiation of Sin and for the Soul's Redemption, was more fully revealed to them. The ancient Jews before the Incarnation of Christ, though they disputed excellently of all other matters, were very sparing in discoursing of the Soul's Happiness. Christ comes, and brings life and immortality to light, and most fully declares the Soul's eternal Felicity after Death: and since that time all the most famous authors amongst the Jews have written large Volumes of it: A sufficient testimony that Christ first more clearly revealed and propagated this Truth.  
God created the World in seven days: yet the Wickedness of Men in a few Ages persuaded them to believe that the World was eternal, without beginning; till at length Moses came, and by the revelation of God discovered the Creation of it to his people: which truth by degrees came to be public and received in most parts of the World. The first Publishers of the Mysteries of the Soul were the Disciples of Christ, who learnt it from their Master, who was Lord of the Soul. But the truth is, Moses, who came to augment the Felicities of this World, taught the beginning of it, that his People might believe the author thereof could govern and dispose of it at his pleasure. Christ, who came to redeem the Soul, preached the Felicities she should enjoy through the shedding of his most precious blood.  
When we treated above of the Jews mystical interpretation of the Temple, we purposely omitted to say any thing of the Altar of Incense over-laid with pure Gold, which was situate in the Holy of Holies, within the Veil, before the Mercy-seat, reserving it for this place. This golden Altar differed from the Altar of Burnt-offering by many degrees of Sanctity. That of the Burnt-offering was placed in the Outer Court, which represents this Earthly Globe; this Golden Altar in the Holy of Holies, representing the angelical World: A difference worthy of great consideration, the better to understand the signification of it. Let us see what the use of it was. It is frequently called {αβγδ} the Altar of Incense or Perfume, because thereon Aaron burnt sweet Incense every morning, Exod. 30.7. No manner of Sacrifice was there to be offered, Exod. 30.9. onely a part of the blood of some particular Sacrifices, as of the Sin-offerings of the High-Priest and of all the Congregation, on {αβγδ} the Day of Atonement was sprinkled upon the Horns thereof, Levit. 16.18. This Day represented a general Pardon which the Lord prepared to grant, not onely to the Jews, but also to the rest of the Nations. The Feast of Tabernacles signified that universal Peace and Happiness the whole World should enjoy. This Festival was to be celebrated on the 15. day of the seventh month; the day of Atonement was to precede it 5 days, it being to be solemnized the 10. day of the same month; for Expiation and Pardon of Sin must be before the enjoyment of Felicity can be obtained. So it appears that this great Day of Atonement did signify Jesus Christ, who was to be made the Propitiation for the sins of the whole World: therefore it was called {αβγδ} the day of Atonements, in the plural number, to show that there were more Atonements and Pardons to come then was there declared to the Jews. This was the day whereon they were commanded to afflict their Souls, as if it were to signify the dolorous Agony and Passion of Jesus; Pardon being not to be obtained but by much Sorrow and inward Grief. So that the onely meaning of this Day was, to signify that great Atonement which Christ should make.  
This being premised, we may safely affirm that this Golden Altar was a real Representation of Christ. It was of Gold, to show the Pureness of his Body. And the blood of this general Sacrifice for the Sins of the Priest and the whole Congregation, on this day to be sprinkled upon this Altar, plainly represents the blood of Christ to be  shed for the general Pardon of the Sins of the World, and that it was impossible to obtain Pardon without shedding of blood. And this propitiatory Sacrifice was to be offered but once a year, to show that Christ was to offer up himself once for all.  
The constant Service of this Altar was, that sweet Incense should be burnt thereon every morning and every evening, a perpetual Incense before the Lord, Exod. 30.7,8. The Jews themselves aclowledge that this Perfume signified the Prayers of the Righteous, which reach unto the highest Heavens. Wherefore David says, Psal. 141.2. Let my Prayer be set before thee as incense. Therefore among the ten Wonders which the Jews say were always in the Temple, this is one, that the smoke of this Perfume went directly upwards without the least declination, though the wind blew never so violently. Whereupon they say, the Prayers of the just are always effectual, and never are offered up in vain, notwithstanding all Impediments. So that this Altar of Perfume plainly represents Christ's Mediation and Intercession: he makes our Prayers offered up upon this Altar, that is, in his Name, to be accepted before the Lord. And as there was to be a perpetual Incense before the Lord upon this Golden Altar which was placed in the Holy of Holies, on one side of it, before the Mercy-seat, which denotes the Throne of God; so Christ continually sitteth at the right hand of God making Intercession for us.  
The Temple, say the Jews, was the place wherein the Lord manifested himself to his people, and wherein assisted that Divinity which had a particular care over them. This was builded of Wood and Stones: and if so, how much more convenient is the Church of God, his chosen People, for his Divine Spirit to assist in the midst of them? And if the Ark covered with Gold was the appointed place for the Lord to appear unto Moses, Exod. 25.22. {αβγδ} And there I will meet with thee, and I will commune with thee from above the Mercy-seat, from between the two cherubims which are upon the Ark of the Testimony, of all things which I will give thee in commandment unto the children of Israel: how much more pure was the Body of our Lord Jesus Christ, by the means of which we now enjoy that pre-eminence in a far higher measure then they ever did?  
Moses, coming onely to restore the Felicities of this World, to obtain them temporal and terrestrial means were sufficient: but to the enjoyment of the Happiness of Souls surely we need means of a far higher nature, such as is Jesus Christ, by the merits of whose precious blood we ourselves are now the Temple of the Lord. This is the true sense of the Text, Jerem. 7.4. {αβγδ} Trust ye not in lying words, saying, The temple of the Lord, the temple of the Lord, the temple of the Lord are these. Which in the Hebrew sense is, They are the Temple of the Lord.  
Jerusalem is called {αβγδ} the Navel of the Earth, in respect of its being placed between Asia, Africa and Europe. The Jews call the Temple {αβγδ} the Heart of the World: and as the Heart in a man's Body is inclined somewhat towards the left side; so the Temple on the top of the Mountain was something towards the South side. So that I now presume the meaning of the Prophet to be, Ezek. 11.19. {αβγδ} And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh,( Note, that this prophesy was  told Ezekiel at that very time when the Glory of the Lord was departing from Jerusalem: signifying by this, that his next coming should be in the Flesh) as if he should say, The Temple, which is the Heart of the World, whose Influence is communicated to all the parts of the Body, which now is of ston, after the coming of the messiah shall be of Flesh: intending here the Mystery of the Incarnation, by which means our Souls are saved. According to this, when the Jews asked Signs of Christ, he answers them, John 2.19. Jesus answered and said unto them, Destroy this Temple, and in three daies I will raise it up.  
The Jews are very proud of one Argument, which they esteem unanswerable, touching the Eternity of the Law of Moses, arguing thus: The Will of God is the same with God: He being eternal, his Will doubtless must be eternal. The Law is the explanation of the Will of God. Therefore the Law must be eternal. This they imagine so strong an Argument, that the most wise amongst them believe it enough to convince any Christian who holds the Law to be abolished after the coming of the messiah. Nor does it satisfy this Doubt to say that the Ten Commandments of the Decalogue are to be kept for ever. For to this they will readily answer, That all the Commandments of the Law were equally commanded by the same God; and wherefore should we then make a Distinction? and though these Ten were expressly spoken by the Lord himself, and the rest by Moses yet the Fountain from whence all the Offspring is derived is the eternal God himself: and why then should we make a Difference?  
Moreover, the Ten Commandments themselves, according as 'tis generally received amongst the Jews, were not spoken by the mouth of the Lord, but the Two first onely, as they say. {αβγδ} I am the Lord thy God, and, You shall have no other Gods, were spoken by the mouth of the Lord. But the Eight remaining Moses delivered. And this they prove thus: for presently after the Ten Commandments it is said, Exod. 20.19. {αβγδ} And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die. Which they do affirm to succeed immediately after the Second Commandment.  
So that as to the solving of this Doubt touching the Eternity of the Law, I do presume to do it by propounding first another Question to the Jews: The Answer of which will be the same wherewith we will resolve the Question they propound to us.  
Both the ancient and modern Jews generally entitle this World {αβγδ} a World of Action or Work, and the World to come {αβγδ} a World of Reward: and according to this they say, in {αβγδ} Pirke abbot, {αβγδ} An Hour of Pleasure and recreation in the World to come is much better then all the Lives of this World: but an Hour of Repentance and Good works in this World is far better then all the Life of the World to come. Their meaning is to express the Excellency of the World to come in this their Sentence; but withall to teach men, that it is a far higher Excellency for to know how to gain Felicities then to enjoy them. Howsoever by this it appears their Opinion was, as we have said, that the Works in this World bring men to enjoy the other.  
It is held for an undoubted Truth and generally received among all the Jews, that the Resurrection is the time wherein the Lord shall recompense every one according to his Works, the Wicked being severely punished, and the Just enjoying in that World everlasting Felicities, delighting themselves in the Consideration and Admiration of those Divine Mysteries which then will be made plain to them. A World, they say, where they shall receive the Reward of the Observation of the Law. Whence it appears their Opinion is, That the Law is the Work whereby they hope to gain the World to come.  
Now it is a certain Truth, That the Work and the Reward of it are two distinct things, and the time of the one is not the time of the other: for Reward must come after the Work is finished: otherwise it will be no perfect Felicity, if intermixed with Labour. If so, then the Law being the Work, it must necessary cease after the Resurrection, when the Jews say the Just shall live many thousand years upon Earth. Now I would ask them where is the Eternity of the Law, since, according to their own Principles, it must needs thenceforth cease, and be no more kept.  
To this they answer, That the Ceasing of the Law then doth not at all alter the Eternity of the Will of God; for when God gave it, he gave it for this very purpose, that is, to gain by it the Enjoyment of the World of life: so that when we come to receive the Reward of our Works, then the Works cease of themselves; and then the Will of God is perfectly accomplished, since he gave it for this very end.  
Now if this Answer be rational, as indeed it is, who can then deny the Ceremonial Law, being a Type and Figure of Christ, should cease with his Coming, and so the Will of God to be absolutely come to pass, who hath prepared from everlasting his onely Son for the Redemption of Mankind, signified in those Ceremonies, which after his Coming naturally ceased? So that those Ceremonies are not onely now unnecessary, but the Observation of them will be accounted a sinful action: for whatsoever signifies another thing that is to come, it is a sin to observe it after the thing signified is come to pass, for that is an absolute denial that the thing is already come; and the keeping of it still does proclaim, that the Lord hath not performed his Promise, whenas it is perfectly completed.  
Let us now search the Scriptures, and we shall find how that God's Laws have been altered according to times and seasons.  
Lev. 17.3,4. {αβγδ} What man soever there be of the house of Israel that killeth an ox, or lamb, or goat in the camp, or that killeth it out of the camp, And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the Lord before the tabernacle of the Lord; blood shall be imputed unto that man, he hath  shed blood; and that man shall be cut off from among his people: Here the Israelites are forbidden to eat any Flesh of those three kinds, except it was killed in the Tabernacle, part thereof being first offered to the Lord: But as soon as they came into the Land of Canaan, Flesh was permitted them to kill where they pleased. Deut. 12.20,21. {αβγδ} When the Lord thy God shall enlarge thy border, as he hath promised thee, and thou shalt say, I will eat flesh,( because thy soul longeth to eat flesh) thou mayest eat flesh whatsoever thy soul lusteth after. If the place which the Lord thy God hath chosen to put his name there be too far from thee; then thou shalt kill of thy herd and of thy flock, which the Lord hath given thee, as I have commanded thee, and thou shalt eat in thy gates whatsoever thy soul lusteth after.  
For the space of four hundred and fourscore years, until Solomon's Temple was built, it was lawful for the Children of Israel to offer Sacrifice any-where; But after the Temple was reared, they were absolutely forbidden to offer any Sacrifice but there. Deut. 12.13,14. {αβγδ} Take heed to thyself that thou offer not thy burnt-offerings in every place that thou seest. But in the place which the Lord shall choose in one of thy tribes, there thou shalt offer thy burnt-offerings, and there thou shalt do all that I command thee. But the truth is, that Sacrifices signifying onely that glorious Offering Christ was to make for us; as soon therefore as the Temple was built, which was the true representation of the Body of Christ, the Lord would no longer permit Sacrifices to be offered in any other place, to show that we are to look for Jesus Christ signified by the Temple, as above said, and account of him as the onely Offering to expiate Sin.  
I would fain know what the Jews will own to be the means whereby they hope to enjoy that miraculous Promise of the Resurrection. For by means of the Law, as they imagine, it cannot be expected; for the Law promises nothing but Temporal Blessings, and the Work whereby onely Temporal Blessings are obtained surely cannot be enough to obtain Heavenly ones. So that there needs more then Bodily Actions to deserve eternal Felicities. Wherefore we must needs conclude, that there must be Faith, which is the pure and real action of the Intellectual and eternal Soul.  
Now to satisfy the Jews to the full, we must needs remove from before their eyes a great Stumbling-block, whereat many thousands of this Nation which profess themselves Christians have also stumbled, that is, concerning the alteration of the Sabbath, which was truly and really intended in the Law to be kept on the Seventh and last Day of the Week, whereas the Christians generally do observe the First day for a Day of Rest. What may be the reason, say the Jews, of this great Alteration and Change; the Observation of the Sabbath being one of the chief of the Ten Commandments, which the Christians do confess are not abolished? For the Resolution of this Question, it will be necessary to discourse distinctly of three principal Points. 

1. To whom the Sabbath was given, and consequently, Whether this Precept was given generally to all the World, or onely to the Children of Israel.  
2. For what cause and in respect of what it was commanded.  
3. To what effect and to what end it was to be observed.    
As to the first, I say, That it is manifest to all those that have the knowledge of the Sacred Scriptures, that the Sabbath was imposed onely upon the Children of Israel, and the rest of the Nations never had any Obligation, either divine or natural, to keep it. For if the Lord had intended that any other beside the Jews should observe it, he would have laid his command upon them as well as upon the Jews: but that he did not so is proved as follows.  
After God had created the first Man, he granted him for his Food all that the Earth produced, reserving onely the fruit of one particular three, as it is expressed in Genes. 1.29. {αβγδ} And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every three in the which is the fruit of a three yielding seed: to you it shall be for meat. Where it appears that all manner of Flesh is prohibited to him. The reason is this: It being a certain truth, that all things are God's who created them, if Adam had then taken leave to himself to eat any thing besides what God granted him, he should then have incurred the Sin of Robbery, which is to make use of what is not his own. And let no man imagine, that because God gave Man full power over all the Beasts of the earth, that therefore it was lawful for him to kill any living creature, though for his maintenance: for we see that when God thought good to forbid the Children of Israel to eat any flesh but what should be killed in the Tabernacle, these very words are there expressed, Levit. 17.4. {αβγδ} blood shall be imputed unto that man, he hath  shed blood. Where it appears the killing of Beasts to them was accounted murder. Therefore as soon as Noah came out of the Ark, when it seemed convenient in the eyes of the Lord Man should eat flesh, he then makes it lawful for him. Gen. 9.3. {αβγδ} Every moving thing that liveth shall be meat for you: even as the green herb have I given you all things.  
So that neither to Adam, nor to Noah, to whom new Laws were given, was the Sabbath commanded.  
Abraham and all his posterity were commanded to be circumcised, and to Jacob's Sons the Sinew that lies in the hollow of the Thigh was prohibited: and yet for all these new Laws, none of them were commanded to keep the Sabbath. But as soon as the Children of Israel came out of Egypt they were commanded to keep it. So that neither Adam, Noah, nor Abraham, nor their Children, were preobliged to the Observation of the Sabbath, until after the coming forth out of Egypt. And so, as Circumcision reacheth no farther then to Abraham and all his posterity; so none were obliged to keep the Sabbath but the Children of Israel onely, to whom it was commanded equally with the rest of the Precepts of the Law.  
This truth is so absolutely and strictly received by all the Jews, that it is given for a general Rule, {αβγδ} One of the Gentiles that will offer to keep the Sabbath is to be put to death. Their meaning is, One that is not a Proselyte, which obliges himself to the Observation of all the Law. And the reason is,( say they) because the Sabbath is given for a Sign and token between God and themselves; so that no man else is to meddle therewith.  
From what we have said at the first sight arises a great Question, that is, If it be true( as it is generally believed) that the Sabbath was commanded absolutely in reference to the Creation, to the end Man should aclowledge and confess the Lord the creator of all things, wherefore then should it be onely commanded to the Jews, since all the Sons of Adam are equally concerned it it? This being the second Point we are to treat of; to it I say as follows.  
That it is a mistake, to imagine that the Sabbath represents nothing else but the Creation, and that it was onely given for that end and purpose: For if so, the Lord would have enjoined the Observation of it to Adam, and consequently all his Posterity should have been obliged to keep it. But since the Lord did not so do, there is no question but that the Sabbath represents also some other thing which relates not to the Creation: and so it seems; for when the Lord commanded it to the Children of Israel,( which was when the Manna first descended) in the first sixth day they found a double portion; and asking Moses the reason of it, he  told them, the next following day was to be the Sabbath, whereon the Manna should not descend: and that was the first time the Lord commanded that day to be kept. Whereas if the true and onely reason of the observing of it had been the Creation, it should there have been declared to them, being its proper place: but we do not find any thing of it expressed there more then these very words, Exod. 16.23. And he said unto them, This is that which the Lord hath said, To morrow is the rest of the holy Sabbath unto the Lord. And whereas by these words ( This is that which the Lord hath said,) it seems that they had notice of it before; the meaning thereof is this: That whereas Moses had already taught them how that the Lord had created the World in six days, and restend the seventh, he now says here, ( This is that which the Lord hath said;) that is, The Lord hath decreed and set apart this day, as I  told you before, for to give it to you this very day. For this is the meaning of the Text, Gen. 2.3. And God blessed the seventh day, and sanctified it; that is, he did separate it from the rest of the Days of the Week. This word Kedusha, Sanctity, is known to all Hebricians to signify nothing else but Separation: so that the Lord then separated this Day for some other end. Therefore when the Lord in the Ten Commandments gives the Rule of the Observation of the Sabbath, it is there said, Remember the Sabbath-day, to sanctify it. Note, that here it is not said, Keep the Sabbath, but, Remember it; and the reason there given is that of the Creation, For in six days, &c. But at the end of that Commandment it is said, Therefore the Lord blessed the Sabbath, and sanctified it; that is, he did separate and set it apart, but to what End it is not there expressed.  
And before we proceed farther, it will be necessary to inquire the reason why the Sabbath, being intended for the Children of Israel, was not commanded to Abraham, God's Friend and his beloved, as well as Circumcision,( which also is called a Sign) but was manifested onely after the coming out of Egypt. The reason of it is this: Presently after the flood, as we said before, the Wickedness of men grew so high, that they not onely lost the true Tradition received from their Fore-fathers how that the Lord was Maker of all things, but they grew also so insolent as to attempt to invent Reasons wherewith to deceive those that were to come after them, endeavouring to prove it impossible for the World ever to have had a Beginning. This cursed doctrine they impudently taught before the very face of Sem, Noah's Son, who the Jews say was Melchizedek. The Wickedness of that Age caused him to retire with Heber, his great Grandchild, and privately teach the Truth of God. And so the Jews say, Sem was Abraham and Isaac's Master, and Heber Jacob's; for Sem died about the 15. year of his age.  
Now the Egyptians, with whom all the Sciences and Philosophy of those times remained, were great professors and maintainers of the World's being ab aeterno, and consequently that the Lord neither had nor could have any Knowledge of any thing in it, much less have power to alter the Course of Nature. This appears clearly, in that when Moses spoken to Pharaoh in the name of the Lord, he proudly answers, Exod. 5.2. Who is the Lord, that I should harken to his voice? I know not the Lord, &c. Upon which the Lord was pleased to work there such wonderful Miracles amongst them, as that he shewed himself to be all-sufficient, and that, as absolute creator, he could order and command Nature at his pleasure.  
Now the Children of Israel, being Eye-witnesses of this great work of the Lord, wherein the Creation was anew by experience manifested and ascertained,( for besides this, after their going forth out of Egypt, he divided the read Sea for their sake, and shewed them so much of his Power, as to convince them that man lives not by Bread alone, but by the word of the Lord, by feeding them with Heavenly Bread) now, I say, that they were absolutely convinced that the Lord was the onely creator, it was now the proper time to tell them that they were to remember the Sabbath: as if he had said, Now you have seen with your own eyes that I am the Maker of all things, now you are to remember, I made them all in six days, and the seventh I did sanctify, separate and set apart. So that their coming forth of Egypt was the cause this Commandment was imposed upon them.  
And this is clearly expressed in the Repetition of the Ten Commandments in Deuter. 5. Keep the Sabbath-day to sanctify it: but there is nothing mentioned of the Creation. So that the Sabbath was onely a remembrance of the Beginning of the World; but the Observing of it for another reason. Look verse 15. of the same Chapter: Remember thou wert a Slave, &c. Therefore the Lord thy God commanded thee to observe the Sabbath-day.  
And now we conclude the Sabbath was given onely to the Children of Israel, and no other Nation obliged to it; and given in respect of nothing else but in memory of the Creation, and of their coming forth out of Egypt. Therefore the Jews in their Prayers appointed for this day call the Sabbath {αβγδ} a Remembrance of the work of the Creation.  
And now we have concluded with the first two of our three Points, we will begin with the third and last, which is, To what End the Sabbath was given. And that the Sabbath doth represent something to come, is out of doubt; for otherwise it would not have been called a Sign. For whatever doth signify any thing already past is onely called a Remembrance, as you may find several Commandments of this nature in the Law; and in this respect the Sabbath itself was called a Remembrance, as has been before said. But a Sign must needs represent something that is yet to come, and consequently cease when that thing comes to pass. What then is the thing which the Sabbath represents and is a Sign to? The general Opinion of all the ancient and modern rabbis is as followeth:  
It is certainly believed amongst them all without any contradiction, that in the same day Adam was created, in the very same day he sinned, and was cast out of Paradise; and that( though late) he hearty repented, knowing how by his own Folly he had brought not onely upon himself an infinity of Miseries, but also upon all his Posterity: whose true Contrition the Lord presently accepted, declaring to him, that though he had lost this World by his Folly, his Divine Majesty had already prepared another World, where he might enjoy what he had lost in this. And this, they say, was represented unto him in the Institution of the Sabbath, which succeeded immediately upon Adam's Sin and Banishment; wherein the Lord shewed him a Cessation from all Labour, Pains and Troubles. Farther, the Jews say, that Adam then full of Joy did sing Hymns to the Lord for his kind Benevolence.  
The Chaldee Paraphrast, expounding the first Verse of Solomon's Song, wherein he describes ten Songs to be sung in this World to the Lord, applies the first to Adam in the following words: {αβγδ} The first Song Adam said at the time that his Sin was pardonned; the day of the Sabbath coming became a Shield or Defence to him. Then he opened his mouth and said, A Psalm or Song for the Sabbath-day. So that all that Psalm, being the 92. they say Adam composed; which indeed well understood is a plain description of the World to come: for there it is shown how that the Wicked ones shall be severely punished, though they flourish never so much in this World; and the Just eminently rewarded, though they here suffer many Miseries: Properties really and onely belonging to the World of the Resurrection, where the Name of the Lord will be justified even by the very mouths of the most notorious wicked ones, confessing that their Folly corrupted their ways, though their hearts were enraged against the Lord. And thus that Psalm ends, {αβγδ} To show that the Lord is upright: he is my rock, and there is no unrighteousness in him. Therefore in the 56. of Isaiah,( which they also understand to the same purpose) the first and second Verses run thus; {αβγδ} Thus saith the Lord, Keep ye judgement and do justice; for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doth this, and the son of man that layeth hold on it; that keepeth the Sabbath from polluting it, and keepeth his hands from doing any evil. Where it appears the keeping of the Sabbath is applied to that Salvation when the Divine Justice will be openly manifested: and therefore in this Text the Sabbath is put on one side, and the observation of all the rest of the Law on the other side, included in these words, That keepeth his hands from doing any evil: whence the Jews infer their ancient Saying, {αβγδ} The Sabbath is as weighty and of as much consequence as all the Law besides.  
Here you see they are of opinion that the Sabbath is a Representation of the World to come: therefore the ancient rabbis call it {αβγδ} a World which is all Sabbath; and accordingly they say, {αβγδ} that he that doth not work in the Eve of the Sabbath shall not eat in the Sabbath: their meaning is, If he does not Good works in this World, he is not to enjoy the other.  
They proceed, and ground this their Opinion upon the Text, Gen. 2.2. {αβγδ} And on the seventh day God ended his work which he had made; and he restend on the seventh day from all his work which he had made. Here we see a manifest Contradiction, very hard to be salved without their Exposition; as thus: It is certain that the Lord created all things in six daies, and that before the Sabbath began all his Work was ended; and if so, how does then our cited Text say, that God made an end of his work on the seventh day? It is not possible this can be understood though of the very last moment of the sixth day; for the word {αβγδ} on the seventh day, according to all grammatical Rules, must needs comprehend part of that day. But according to what we have said it is easy to be understood, as thus:  
God's first intention in the creation of Man was to make him perfect, that he might enjoy those Felicities intended for him. Adam on the same day he had his being sinned, whereby he made himself uncapable of those great Enjoyments that were prepared for him. So that now we may safely and properly say, that God had not then made an absolute end of his Work, since Adam's Sin hindered and stopped that good End that he was created for, that is, to have been perfect: and now when the Lord had totally finished his Work on his side, Adam on his made it defective. But the great God, out of his tender love to mankind, immediately prepared a remedy: the meaning of our Text being now thus; The Lord finished his work on the seventh day, that is, His Mercy decreed the Resurrection, wherein his first intention should be accomplished, that being the real end and aim God made Man for. And so we may understand the Text, which indeed is not commonly rendered according to the true sense of the Hebrew, Gen. 2.3. {αβγδ} And God blessed the seventh day, and sanctified it; because that in it he had restend from all his work which God created and made: but in the true Hebrew it is, which God had created for to make. And now the sense is plain by what we have said: for though God had made all perfect, yet by Adam's Sin the full accomplishment of it was reserved for God to do in the World to come.  
The Jews are so settled in this persuasion, that the Cabalists are of opinion, the Just ones enjoy in this World an addition of Light and Influence in their Souls on the day of the Sabbath, which they call {αβγδ} an advantageous Soul, or an addition to their own Souls. Their meaning is this; That whereas the work of the Just upon the Sabbath is, to delight themselves in the consideration and contemplation of the World to come, that their Souls being elevated with these glorious thoughts do then receive a few Sparks of that Light they are to enjoy in the other World.  
Now after this Foundation is laid, It being most certain, as it is above clearly proved, that the Coming of the messiah could not be for any other end or purpose but to redeem Souls, cleansing, disposing and preparing them, by the shedding of his precious blood, so that they remaining pure and clean from the filthiness of all Sin by means of Faith in Jesus Christ and his continual Intercession, they may become thereby capable of obtaining the Felicities of the World to come: it is also most certain, that all the Precepts which in the Law are called Signs do signify and were a Type of the Coming of the messiah. Circumcision was called a Sign and a Covenant, signifying, that that which should bind and unite God and his People should be blood; and therefore ceased when Christ  shed his. The Sabbath also, which was called a Sign, which the Jews confess represented the World of Life, is also without doubt a Type of the messiah, by whose means the other World is to be enjoyed: the Sabbath signifying the Rest of our Souls gained by that most noble Sacrifice. And to evidence this Truth, Christ not onely suffered and died for us, but on the third day he rose from the dead, to assure us, we shall enjoy the same Privilege by being true Believers. And if the Sabbath did indeed represent the Resurrection, then of necessity it must be a Type of the messiah, without whom the Resurrection cannot be obtained. And therefore as soon as Christ arose from the dead, that which the Sabbath signified was accomplished and come to pass: and according to that Rule which the Jews also own for truth, that when the thing comes to pass which was signified by another, then that which was but a Sign must cease; so at Christ's Resurrection, the Sabbath absolutely and totally ceased of itself, seeing it was but a Sign to that which then effectually was accomplished. Who can then deny the great reason the Founders of the Christian Religion had to institute a day of Rest on the First day of the Week, being that very day wherein Christ arose, called properly the Lord's Day, whenas in it we are possessed effectually of that which the formal Sabbath was but a Sign of?  
And whereas to prove Truths out of the Sacred Scriptures is something difficult,( the subtlety of men being such, that they will turn and wind any Text at their own pleasure; and though they have very little reason for it, yet it doth suffice to satisfy their own Fancies, and to withstand the Truth from those that out of a real Zeal are willing to instruct them) therefore to conclude this my Discourse, I will here set down some few Rules which the Jews are not onely not ignorant of, but do esteem them infallible.  
It is common through the whole Talmud, that when any one Doctour's Opinion is opposed by another, alleging on his side a Text of Scripture, then, if he will not accept of it, he is asked thus, {αβγδ} This Text to what doth such a rabbi apply it? and then he is obliged to expound it in another sense, or otherwise confess himself to be convinced. And when it happens that that Exposition wherewithal he is opposed is not the plain literal sense, which is past contradiction, then commonly he saves himself by saying onely {αβγδ} The Law hath seventy faces, that is to say, he is not bound to believe his Exposition, since the Law may be expounded several ways. And finally, the Cabalists call the Scriptures {αβγδ} Pardes, a Garden or Orchard, a word composed of 4 Letters, which they say signify the four Senses the Scripture is to be understood in: by the first Letter, פ Pe, for {αβγδ} Pessatt, is meant the Literal; by the second, ר Resh, for {αβγδ} Remez, the Typical or Significative; by the third, ד Daleth, for {αβγδ} Darass, the allegorical; and by the fourth and last, ס Samech, for {αβγδ} Sod, the mystical Sense: so that all these four Senses every Text of Scripture must bear, each one of them producing and bringing forth their several Branches. This is their allegorical sense of the Text of the Song of Solomon, Chap. 4. verse 13. {αβγδ} Thy Plants are an Orchard of Pomegranates: the word {αβγδ}, rendered Plants, proceeds from the Root {αβγδ}, which is to sand forth; and so they interpret this word in that sense, The things thou sendest forth, that is, thy Commandments; which indeed are the true Plants, that bear the pleasant Fruit of our Salvation. This being their own Principle, wherefore will the Jews then onely stick to the Literal sense, since they know well that things which are promised to come are always delivered, and are to be understood, in one of the other three senses? And I hope that this will be enough for us to know the Mysteries of the messiah are seldom expressed in the plain Literal sense, but rather and more especially in the typical sense, and in a far higher measure in the mystical.  
And whereas some passages of the Old Testament are in the New expounded for Christ, the Jews, finding those not very proper according to the Literal sense, and some others to have been fulfilled before Christ was born, do think it sufficient to overthrow Christianity with it. But they forget their ancient Rule, generally believed by all the ancient rabbis, to this purpose, That many Prophecies, though they are given merely with relation to, and accordingly were fulfilled at such a time, yet nevertheless they may comprehend in them some other thing which is yet to come; as is expressed by the following words, {αβγδ} All that happened to the Fathers signifies something that afterwards will happen to their Sons. And so they reckon of all the passages that befell Abraham, Isaac and Jacob, both as to Troubles and Deliverances, equallizing and comparing them to those that happened to the Children of Israel afterwards.  
As for example; Abraham went down to Egypt, and there he was troubled for his Wife's sake by King Pharaoh; but God delivered him, and Pharaoh gave him a great many Gifts. This they say represents the Captivity of Egypt, whence after their Troubles they came forth with much Riches. Isaac digged 3 Wells; the two first the Herdsmen of Gerar striven for, but the third he enjoyed in peace. And because God's Influence in the Scripture is termed waters, as in Isaiah, O ye all that are dry, go to the water, and in another place, You shall draw water with joy from the fountain of Salvation; therefore they say these three Wells of water Isaac digged represented the three Temples, two that are destroyed, and the third that they hope for to remain in peace. Jacob, to avoid his Brother's Rage, sends him a Present. That they say signifies, that when they be in Captivity they must appease their Enemies with Gifts.  
And if so, why should the Jews then wonder that there may be several passages in Scripture that, though they did formerly happen to be fulfilled, yet Christ may be signified in them?  
To conclude: I do not think it amiss to embrace that ancient Saying of the Jews, {αβγδ} The Sabbath is as weighty, and of as much consequence, as all the rest of the Law besides. For it being true that the Law is divided into two parts, the Moral and Ceremonial, the Sabbath, being the chief of the second part, is a Sign of Signs, a Type of Types, and the onely Ceremony of all Ceremonies; all the rest being comprehended in it: for it represents both the Rest of the Soul after death, and that of Soul and Body at the Resurrection, and consequently our blessed Lord Jesus Christ, by whose means all these Felicities are obtained.  
FINIS.