Essays in Divinity, Essays · Essay 2 · Part 1
PART. 1.
I Come now to the firſt Part:Names. In which, the firſt Conſideration is, Why God would have them named? Theſe are the Names, Antiq. l. 2. c. 4.&c. Joſephus delivering the ſame Hiſtory, ſayes, that he would not have aſcribed the Names, becauſe they are of an hard and unpleaſant ſound, but that ſome had defamed the Nation, as Egyptians; and denyed them to be Meſopotamians. It hath therefore one good uſe, to diſtinguiſh them from profane Nations: But the chiefeſt is, That they are inſerted into this Book for an everlaſting honour both to God and them. Amongſt men, all Depoſitaries of our Memories, all means which we have truſted with the preſerving of our Names, putrifie and periſh. Of the infinite numbers of the Medals of the Emperors, ſome one haypy Antiquary, with much pain, travell, coſt, and moſt faith, beleeves he hath recovered ſome one ruſty piece, which deformity makes reverend to him, and yet is indeed the freſh work of an Impoſtor.
The very places of the Obeliſes, and Pyramides are forgotten, and the purpoſe why they were erected. Books themſelves are ſubject to the mercy of the Magiſtrate: and as though the ignorant had not been enemie enough for them, the Learned unnaturally and treacherouſly contribute to their deſtruction, by raſure and miſ-interpretation. Caligula would aboliſh Homer, Virgil, and all the Lawyers Works, and eternize himſelf and his time in Medals: The Senate, after his death, melted all them: Of their braſſe his Wife Meſſalina made the Statue of her beloved Player; and where is that? But Names honour'd with a place in this book, cannot periſh, becauſe the Book cannot. Next to the glory of having his name entred into the Book of Life, this is the ſecond, to have been matriculatted in this Regiſter, for an example or inſtrument of good. Lazarus his name is enrolled, but the wicked rich mans omitted. How often in the Scriptures is the word Name, for honour, fame, vertue? How often doth God accurſe with aboliſhing the Name? Thou ſhalt deſtroy their Name, Deut. 7.24. And, I wil deſtroy their Name de ſub coelo, Deut. 9.14. And, Non ſeminabitur de Nomine tuo, Nah. 1.14. With which curſe alſo the civill Epheſian Law puniſhed the burner of the Temple, that none ſhould name him. And in the ſame phraſe doth God expreſſe his bleſſings to Abraham, Gen. 12.2. and often elſewhere, I will make thy Name great. Which, without God, thoſe vaine attempters of the Tower of Babel endeavoured: for it is ſaid, Gen. 11.4. They did it, to get themſelves a Name. Whether Nomen be Novimen, or Notamen, it is ſtill to make one known: and God, which cannot be known by his own Name, may nearlyeſt by the names and proſperity of his. And therefore, for his own ſake, he is carefull to have his ſervants named. He calleth his own ſheep by name; And,Joh. 10. Scribe Nomen Diei hujus, ſays he to Ezekiel, c. 24.2. Of all Nations, the Jews have moſt chaſtly preſerved that Ceremony of abſtaining from ethnick Names.Ethnick Names. At this time, when by their preſſures they need moſt to deſcend to that common degree of flattery, to take the names of the Princes by whoſe leave they live, they do not degenerate into it, when almoſt all Chriſtendom hath ſtraied into that ſcandalous faſhion, of returning to heathen Names, as though they were aſhamed of their Examples. And almoſt in all their Names, the Jews have either teſtified ſome event paſt, or prophecied or prayed for ſome good to come:Significant. Names. In no language are Names ſo ſignificant. So that if one conſider diligently the ſeneſ of the Names regiſter'd here, he will not ſo ſoon ſay, That the Names are in the Hiſtory, as that the Hiſtory is in the Names. For, Levi is coupled to God, which notes Gods calling. Simeon, hearing and obedient, where their willingneſs is intimated. Juda is confeſſing and praiſing, which reſults of the reſt. Zebulon is a dwelling, becauſe they are eſtabliſhed in God: in whom, becauſe they have both a Civill policy, and a Military, Dan is a Judgment, and Gad, a Garriſon. In which, that they may be exerciſed in continual occaſions of meriting, Naphthali is a wreſtling. And to crown all, Aſher is complete bleſſedneſs. The other Names have their peculiar force, which will not come into this room: but I entred the rather into this Meditation and opinion, becauſe I find the Scriptures often to allude to the Name, and ſomtimes expreſs it, as 1 Sam. 25.25. As his name is, ſo is he, Nabal, a fool. And in Exod. 15.23. Therefore the name of the place was called bitter. And the Romans alſo had ſo much reſpect to the ominouſneſs of good Names, that when in Muſters every Souldier was to be called by Name,Cic. l. 1. de Divinat. they were diligent to begin with one of a good and promiſing Name, which Feſtus reckons to be Valerius, Salvius, Statorius, and ſuch. And I have read in ſome of the Criminaliſts, that to have an ill Name, in this ſenſe, not malae famae, was Judicium ad torturam. Hom. 8. in Gen.Origen exaggerating pathetically the gradations of Abraham's ſorrow at the immolation of his ſon, after he hath expoſtulated with God why he would remember him of the Name ſon, and why of Beloved ſon, reſts moſt upon the laſt, that he would call him by his Name Iſaac, which ſignifies joy, in a commandement of ſo much bitterneſs. It may be then ſome occaſion of naming them in this place, that as theſe men were inſtruments of this work of God, ſo their names did ſub-obſcurely foreſignifie it. For Reaſon, the common ſoul to all lawes, forbids that either great puniſhments ſhould be inflicted otherwiſe then Nominatim; Non niſi nominatim liberi exheredandi: Briſſ. form. ſo. 604.Or that great benefits ſhould be in any other ſort conferr'd. For conformably to this caſe, which now we conſider, of delivering perſons from bondage, the law is,Lex Fuſ. Can. Servis non niſi Nominatim libertas danda eſt. Of this Honour to his ſervants, to be remembred by Name, God hath been ſo diligent, that ſomtimes himſelf hath impoſed the Name before the birth,Changed Names. and ſomtimes changed it to a higher ſignification, when he purpoſed to exalt the perſon. It is noted,Fr. George pro fo. 17. that to Abram's Name he added a letter, whoſe number made the whole Name equall to the words, Creavit Hominem. So that the multiplying of his ſeed, was a work not inferior to the Creation. And from Sarai's Name he took a letter, which expreſſed the number ten, and repos'd one, which made but five; ſo that ſhe contributed that five which man wanted before, to ſhew a mutuall indigence and Supplement. How much Schiſmatick diſputation hath proceeded from the change of Simon's Name into Peter? Mat. 15.What a Majeſtick change had James and John into the Sons of Thunder? Mar. 13.yet God not only forbore ever ſuch vaſt Names, as Pharaoh gave Joſeph, Ge. 41.41.which is not only Expounder of ſecrets, Addition to Names.but Saviour of the world: which alſo the Roman Emperors aſſumed in many Coyns, (AEternitas Caeſaris, And Caeſar ſalus, And Servator, And Reſtaurator Orbis;) but (to my remembrance, and obſervation) he never added other Name, as a pronomen, or cognomen, or ſuch: To ſhew (I think) that man brought not part of his Dignity, and God added; but that God, when he will change a man, begins, and works, and perfects all himſelf. For though corrupt cuſtome hath authoriſed it now, And,Robortellus de Nominibus. Gaudent pronomine molles auriculae; yet the Romans themſelves, from whom we have this burden of many Names, till they were mingled with the Sabius, uſed but one Name.Politianus Miſcel. c. 31 And before that Cuſtom got to be noble, their ſlaves, only when they were manumitted, were forced to accept three names. In this Exceſs of Names the Chriſtians have exceeded their patterns: for to omit the vain and empty fulneſs in Paracelſus Name, which of the Ancients equalls that grave, wiſe Author, which writes himſelf, Pulmannus Anicius Manlius Torquatus Severinus Boethius? But God hath barely and nakedly, but permanently engrav'd theſe Names. Which ſhall never be ſubject to that obſcurity, which Auſonius imputes to one who was Maſter to an Emperor, and rewarded with a Conſulſhip, but overſwaid with his Colleague, that men were fain to inquire, Quibus Conſulib. geſſerit conſulatum. But whereſoever theſe Names ſhall be mentioned, the Miraculous Hiſtory ſhall be call'd to memory; And whereſoever the Hiſtory is remembred, their Names ſhall be refreſhd.
Diverſity in Names.
Our next conſideration is, Why they are diverſly named? and not alwayes alike, in Gen. 46. and here, and in Deuteronomy, and the other places where they are ſpoken of? And this belongs not only to this caſe, but to many others in the Holy Bible. Joſua and Jeſus is all one. So is Chonia, and Jechonias. And how multinominous is the father in law of Moſes? And the name Nebrycadrozor is obſerv'd to be written ſeven ſeverall wayes in the Prophets. To change the Name, in the party himſelf is, by many laws, Dolus; and when a Notary doth it, he is falſarius; faults penall and infamous. And therefore laws have provided, that in inſtruments of contract, and in publick Regiſters, all the Names, Sur-names and additions ſhall be inſerted; and they forbid Abbreviations; and they appoint a more conſpicuous and more permanent Character to expreſs them. So neceſſary is a certainty and conſtancy in the Names. Some late interpreters of the law,Acacius de privil. Juris. teach, that falſe Latin in Grammer, in Edicts or Reſcripts from the Imperiall Chamber, or any other ſecular Prince or Court, doth not annihilate or vitiate the whole writing, becauſe all they may be well enough preſum'd not to underſtand Latine; But the Bulls of the Popes, and decrees in the Court of Rome are defeated and annulled by ſuch a corruption, becauſe their ſufficiency in that point being preſumed, it ſhall be juſtly thought ſubreptitious, what ever iſſues faulty and defective in that kind. So, though Error and variety in Names, may be pardonable in profane Hiſtories, eſpecially ſuch as tranſlate from Authors of other language, yet the wiſdome and conſtancy of that one Author of al theſe books, the Holy Ghoſt, is likely to defend and eſtabliſh all his inſtruments, choſen for building this frame of Scriptures, from any uncertaine waverng and vacillation.
The Cabaliſts therfore, which are the Anatomiſts of words, and have a Theologicall Alchimy to draw ſoveraigne tinctures and ſpirits from plain and groſſe literall matter, obſerve in every variety ſome great myſtick ſignification; but ſo it is almoſt in every Hebrew name and word. Lyra, who is not ſo refined, yet very Judaick too, thinks, that as with the Latin, Cholaus, Choletus, Cholinus, and Nicolaus is one Name; ſo it is in the variation of names in the Scriptures. But oftentimes, neither the ſound, nor letter, nor ſignification, nor beginning nor ending, nor roote, nor branch, have any affinity: as himſelfe (though corruptly) ſays, that Eſau; Seir, and Edom are one name.Gen. 36. It may be ſome lazineſs to anſwer every thing thus, It is ſo, becauſe God would have it ſo; yet he which goes further, and asks, Why Gods will was ſo, inquires for ſomething above God. For, find me ſomething that enclines God, and I will worſhip that. ſince therefore this variety of Names fals out in no place, where the certainty of the perſon or Hiſtory is therby offuſcate, I encline to think, that another uſefull document ariſes from this admitting of variety; which ſeems to me to be this,Difference in things not eſſentiall. that God in his eternall & ever-preſent omniſcience, fore-ſeeing that his univerſal, Chriſtian, Catholick Church, imaged, and conceived, and begotten by him in his eternall decree, born and brought to light when he travail'd and labored in thoſe bitter agonies and throes of his paſſion, nourced ever more dilicately and preciouſly then any natural children, (for they are fed with their Mothers blood in their womb, but we with the blood of our moſt Bleſſed Saviour all our lives,) fore-ſeeing, I ſay, that this his dearly beloved Spouſe, and Siſter, and Daughter, the Church, ſhould in her latter Age ſuffer many convulſions, diſtractions, rents, ſchiſms, and wounds, by the ſevere and unrectified Zeal of many, who ſhould impoſe neceſſity upon indifferent things, and oblige all the World to one preciſe forme of exterior worſhip, and Eccleſiaſtick policie; averring that every degree, and minute and ſcruple of all circumſtances which may be admitted in either beleif or practice, is certainly, conſtantly, expreſsly, and obligatorily exhibited in the Scriptures; and that Grace, and Salvation is in this unity and no where elſe; his Wiſdome was mercifully pleaſ'd, that thoſe particular Churches, devout parts of the Univerſall, which, in our Age, keeping ſtill the foundation and corner ſtone Chriſt Jeſus, ſhould piouſly abandon the ſpacious & ſpecious ſuper-edifications which the Church of Rome had built therupon, ſhould from this variety of Names in the Bible it ſelfe, be provided of an argument, That an unity and conſonance in things not eſſentiall, is not ſo neceſſarily requiſite as is imagined. Certainly, when the Gentils were aſſum'd into the Church, they entred into the ſame fundamentall faith and religion with the Jews, as Muſculus truly notes; and this conjunction in the roote and foundation, fulfill'd that which was ſaid, Fiet unum Ovile, Joh. 10.16& unus Paſtor, One fold, and one ſhepherd. For, by that before, you may ſee that all Chriſts ſheep are not alwayes in one fold, Other ſheep have I alſo, which are not of this fold. So, all his ſheep are of one fold, that is, under one Shepherd, Chriſt; yet not of one fold, that is, not in one place, nor form. For, that which was ſtrayed and alone, was his ſheep; much more any flock which hearken together to his voice, his Word, and feed together upon his Sacraments. Therefore that Church from which we are by Gods Mercy eſcaped, becauſe upon the foundation, which we yet embrace together, Redemption in Chriſt, they had built ſo many ſtories high, as the foundation was, though not deſtroyed, yet hid and obſcured; And their Additions were of ſo dangerous a conſtruction, and appearance, and miſapplyableneſs, that to tender conſciences they ſeem'd Idolatrous, and are certainly ſcandalous and very ſlippery, and declinable into Idolatry, though the Church be not in circumſtantiall and deduced points, at unity with us, nor it ſelf; (for, with what tragick rage do the Sectaries of Thomas and Scotus proſecute their differences? and how impetuouſly doth Molinas and his Diſciples at this day, impugne the common doctrine of grace and freewill? And though theſe points be not immediately fundamentall points of faith, yet radically they are, and as neer the root as moſt of thoſe things wherein we and they differ;) yet though we branch out Eaſt & Weſt, that Church concurs with us in the root, and ſucks her vegetation from one and the ſame ground, Chriſt Jeſus; who, as it is in the Canticle, lies between the breſts of his Church,Cant. 1.12 and gives ſuck on both ſides. And of that Church which is departed from us, diſunited by an opinion of a neceſſity that all ſhould be united in one form, and that theirs is it, ſince they keep their right foot faſt upon the Rock Chriſt, I dare not pronounce that ſhe is not our Siſter; but rather as in the ſame Song of Solomon's, Cant. 8.9.We have a little ſiſter, and ſhe hath no breſts: if ſhe be a wall, we will build upon her a ſilver palace. If therefore ſhe be a wall, That is, Becauſe ſhe is a wall; for ſo Lyra expounds thoſe words, as on her part, ſhe ſhall be ſafer from ruine, if ſhe apply her ſelf to receive a ſilver palace of Order, and that Hierarchy which is moſt convenient and proportionall to that ground and ſtate wherein God hath planted her; and ſhe may not tranſplant her ſelf: So ſhall we beſt conſerve the integrity of our own body, of which ſhe is a member, if we laboriouſly build upon her, and not tempeſtuouſly and ruinouſly demoliſh and annull her; but rather cheriſh and foment her vitall and wholſome parts, then either cut, or ſuffer them to rot or moulder off. As naturall, ſo politick bodies have Cutem, & Cuticulam. The little thin skin which covers al our body, may be broken without pain or danger, and may reunite it ſelfe, becauſe it conſiſts not of the chief and principiant parts. But if in the skin it ſelf, there be any ſolution or diviſion, which is ſeldome without drawing of blood, no art nor good diſpoſition of Nature, can ever bring the parts together again, and reſtore the ſame ſubſtance, though it ſeem to the ey to have ſodder'd it ſelf. It will ever ſeem ſo much as a deforming Scar, but is in truth a breach. Outward Worſhip is this Cuticula: and integrity of faith the skin it ſelf. And if the firſt be touched with any thing too corroſive, it will quickly pierce the other; and ſo Schiſm, which is a departure from obedience, will quickly become Hereſie, which is a wilfull deflexion from the way of faith? Which is not yet, ſo long as the main skin is inviolate: for ſo long that Church which deſpiſes another Church, is it ſelf no other then that of which the Pſalm ſpeakes, Eccleſia Malignantium. Thus much was to my underſtanding naturally occaſioned and preſented by this variety of Names in the Scriptures: For, if Eſau, Edom, and Seir were but one man; Jethro and Revel, &c. but one man, which have no conſonance with one another, and might thereby diſcredit and enervate any Hiſtory but this, which is the fountain of truth; ſo Synagogue and Church is the ſame thing, and of the Church, Roman and Reformed, and all other diſtinctions of place, Diſcipline, or Perſon, but one Church, journying to one Hieruſalem, and directed by one guide, Chriſt Jeſus; In which, though this Unity of things not fundamentall, be not abſolutely neceſſary, yet it were ſo comely and proportionall with the foundation it ſelf, if it were at Unity in theſe things alſo, that though in my poor opinion, the form of Gods worſhip, eſtabliſhed in the Church of England be more convenient, and advantageous then of any other Kingdome, both to provoke and kindle devotion, and alſo to fix it, that it ſtray not into infinite expanſions and Subdiviſions; (into the former of which, Churches utterly deſpoyl'd of Ceremonies, ſeem to me to have fallen; and the Roman Church, by preſenting innumerable objects, into the later.) And though to all my thankſgivings to God, I ever humbly acknowledg, as one of his greateſt Mercies to me, that he gave me my Paſture in this Park, and my milk from the breſts of this Church, yet out of a fervent, and (I hope) not inordinate affection, even to ſuch an Unity, I do zealouſly wiſh, that the whole catholick Church, were reduced to ſuch Unity and agreement, in the form and profeſſion Eſtabliſhed, in any one of theſe Churches (though ours were principally to be wiſhed) which have not by any additions deſtroyed the foundation and poſſibility of ſalvation in Chriſt Jeſus; That then the Church, diſcharged of diſputations, and miſapprehenſions, and this defenſive warr, might contemplate Chriſt clearly and uniformely. For now he appears to her, as in Cant. 2.9. He ſtandeth behind a wall, looking forth of the window, ſhewing himſelf through the grate. But then, when all had one appetite, and one food, one noſtrill and one purfume, the Church had obtained that which ſhe then asked, Ariſe ô North, Cant. 4.10.and come ô South, and blow on my garden, that the ſpices thereof may flow out. For then, that ſavour of life unto life might allure and draw thoſe to us, whom our diſſentions, more then their own ſtubborneſs with-hold from us.
Of Number.
As God Regiſters the Names of his Elect, and of his Inſtruments, ſo doth he the Number, He counteth the Number of the ſtarrs, and calleth them by their Names, ſays the Pſalmiſt;Pſ. 147.4. which many Expoſitors interpret of the Elect. Of which Saint John expreſſes a very great Number,Rev. 7.6. when he ſays, I heard the number of them which were ſealed 144000. But after in the ninth verſe, A Multitude in white before the Lamb, which none could Number. In that place of Geneſis, Gē. 14.14 Pererius.when Abram took 318. to reſcue Lot (which Number hath been, not unuſefully obſerved to accord with the Number of the Fathers in the firſt Necene Councell, where Chriſtianity was reſcued from Arius) the Septuagint have Numeravit, and Saint Ambroſe ſays, the Hebrew word ſignifies Elegit; as though it were ſo connaturall in God, to number and to Elect, that one word might expreſs both. And becauſe Chriſt knew how rigorous an account God took of thoſe whom he had made Governors of his,Joh. 17.12. in his prayer, that they might be after preſerved, he ſays, I have kept them, and none of them are loſt, except, &c. How often doth God iterate this way alſo of expreſſing his love to Abraham, that he will multiply his poſterity? If a man can number the duſt of the earth, then ſhall thy ſeed be numbred, Gen. 13.16. And leſt he ſhould have ſeemed to have performed that promiſe when he had onelyonly multiplyed their Number, and yet left them to be trod under foot by the Egyptians, becauſe that compariſon of Duſt might import and inſinuate ſo much; he chuſes after another of infinite Number and Dignity together; Tell the Starrs, if thou be able to number them: So ſhall thy ſeed be, Gen. 15.5. David, to let them ſee what a bleſſing their encreaſe in number was, bids them remember what they were,Pſ. 105.12. Cum eſſent Numero brevi. And Jeremy, as though they did not elſe concurr with God in his purpoſe to reſtore them to greatneſſe, when they were in Babylon, ſayes to them,Jer. 26.6. Nolite eſſe pauci Numero. Upon this love of God to ſee his people proſper, ſayes Rabbi Solomon, Ʋt homo habens peculium: or, As a man which hath a Stock of cattell which he loves, reckons them every day; ſo doth God his people. Hence is it, that ſo many times God commands his people to be numbred. Inſomuch, that that which we call the Fourth book of Moſes, Prologo.in which Saint Jerom ſaith are contained totius Arithmeticae Myſteria, hath the denomination from Numbering. In the firſt entrance whereof, God commands his to be numbrd, and to be numbred by Name: And the number in that place, when the old and young,Fr. George Prob. 376. and women are added to it, one very curious, following thoſe rules by which the Hebrews have learned the number of the Angels in heaven, hath found to accord preciſely with that number of Angels intimated in Dan. 7. This Order, of being firſt Named, and then Numbred; or firſt Numbred, and then Named, Antichriſt perverts by Anticipation, and doing both at once; for his Name is a Number. The Divel, who counterfeits God, put a deſire into David to number his people; who was then only in his right Arithmetick, when he prayed to finde the number of his dayes. Pſal. 39.5. 1 Chr. 21.1.But when Satan ſtood up againſt Iſrael, and provoked David to number his people, he entred a work of ſuch glory and oſtentation, that Joab was nine months and twenty dayes in doing that ſervice.2 Sam. 24.8. But God would number alſo; and becauſe David would not attend his leiſure, he changed his faſhion, and brought upon them that number, which he after threatens again in Iſaiah, Iſa. 65.11.Numerabo vos in gladio.
Of this Number.For the Number regiſtred in this Hiſtory, As God had well provided for their Honour, by entring their Names in this everlaſting record: ſo (I think) he provided for his own Honour, of which he is ever jealous, in expreſſing the Number; that all poſterity might be awakened to a reverent acknowledgment of his greatneſs and goodneſs, by ſeeing, from what a ſmal Number, in how ſhort a time, how numerous a people, through how great preſſures, and ſtraits, were by him propagated and eſtabliſhed. For, ſince he is content to receive his Honour from us, (for although all cauſe of Honour be eternally inherent in himſelfe, yet that Act proceeds from us, and of that Honour, which is in Honorante, he could have none, til he had made Creatures to exhibit it;) his great work of Creation, which admits no arreſt for our Reaſon, nor gradations for our diſcourſe, but muſt be at once ſwallowed and devour'd by faith, without maſtication, or digeſtion, is not ſo apt to work upon us, for the provoking of our Acts of Honour, as thoſe other miracles are, which are ſomewhat more ſubmitted to reaſon, and exerciſe and entertain our diſputation, and ſpiritual curioſity by the way, and yet at laſt go as far beyond reaſon, as the other; as all miracles do equally. Of that kind this is; becauſe a mighty People is miraculouſly made, not of Nothing, (upon which, Conſideration can take no hold) but of a diſproportionall, and incompetent littleneſſe. And in theſe, where the ſmallneſſe of the roote, or ſeed, is a degree of the miracle, the Spirit of God uſes to be preciſe in recording it. And therefore, in the greateſt of that kind, which is the fulfilling and repleniſhing the world, after that great exinanition by the generall deluge, though Moſes ſay twice or thrice, that Noah, and his ſonnes, and his and their wives went into the Ark, and came out; yet, becauſe the Miracle of propagating conſiſts in the Number, Almighty God is pleaſed, by his ordinary way of expounding his word, (which is, to explicate and aſſure one place by another) to teach us, that this Number was but eight: for St. Peter ſays, In the Ark but few, that is,1 Pet. 3. but Eight were ſaved. In like manner, I mean with like preciſeneſſe, after the Miracle in Mat. 14. was preciſely recorded, how many loafes, how many fiſhes, how many Eaters, how many baskets of fragments; In the next chapter, another Miracle of the ſame kind, being to be regiſtred, though it be leſſe then the other, (for their is more meat, fewer eaters, and fewer fragments) yet God ſeems carefull in the particular Numbers. This therefore I take to be ſome reaſon of inſerting this Number; which being ſomewhat diſcordantly, and differently ſet down, as the collation of places manifeſts, and the Spirit of God doing nothing falſly, inordinatly, negligently, dangerouſly, or perplexedly, to an humble and deligent underſtanding; we will in the next Section conſider the Variety in this Number.
Variety in the Number.
Numbring is ſo proper and peculiar to man, who only can number, that ſome philoſophical Inquiſitors have argued doubtfully, whether if man were not, there were any Number. And error in Numbring is De ſubſtantialibus, as lawyers ſay, and ſomtimes annuls, ever vitiates any Inſtrument, ſo much, as it may not be corrected. Nothing therefore ſeems ſo much to indanger the Scriptures, and to ſubmit and render them obnoxious to cenſure and calumniation, as the apparance of Error in Chronology, or other limbs and members of Arithmetick: for,Auguſt. in Enchirid. ſince Error is an approbation of falſe for true, or incertain for certain, the Author hath erred (and then the Author is not God) if any Number be falſly delivered; And we erre, if we arreſt our ſelves as upon certain truth (as we do upon all the Scriptures,) when there is ſufficient ſuſpicion of Error, (abſtracting the reverence of the Author,) and a certain confeſſion and undeniableneſs of uncertainty. And as a man delated juriddically, or by fame, or by private information of any Crime, muſt, when Canonicall purgation is required at his hands, not only ſweare his own innocency himſelf, but produce others of his neighbourhood and friendſhip, to ſwear that they think he ſwears true; and if they concurr'd not with him, this would have the nature of a half-proof, and juſtifie a further proceeding to his condemnation: ſo when any profane Hiſtorie riſes up againſt any place of Scripture, accuſing it to Humane Reaſon, and underſtanding, (for though in our ſupreme Court in ſuch caſes, for the laſt Appeal be Faith, yet Reaſon is her Delegate) it is not enough that one place juſtify it ſelf to ſay true, but all other places produced as handling the ſame matter, muſt be of the ſame opinion, and of one harmony. I have therefore wondred that Althemerus, pretending to reconcile all apparant diſcordances in the Scriptures, hath utterly pretermitted all variety in Numbring: Of Examples whereof, the comparing of the Hiſtoricall books, would have afforded him great plenty, and worthy of his travell. The generall reaſons why God admits ſome ſuch diverſities in his book, prevail alſo for this place which is now under our conſideration; which are, firſt, To make men ſharpe and induſtrious in the inquiſition of truth, he withdrawes it from preſent apprehenſion, and obviouſneſs. For naturally great wits affect the reading of obſcure books, wraſtle and ſweat in the explication of propheſies, digg and threſh out the words of unlegible hands, reſuſcitate and bring to life again the mangled, and lame fragmentary images and characters in Marbles and Medals, becauſe they have a joy and complacency in the victory and atchievement thereof. Another reaſon is, That as his elect children are ſubmitted by him to the malice and calumny of the Reprobate, and are not only ragefully tempeſted with ſtormes of perſecution, but contemptuouſly and ſcornfully (which is oftentimes the greater affliction) inſimulated of folly and ſillineſs, are in his knowledg, and often ſo declared in this world to abound in the treaſure of riches and wiſdome: So he is pleaſed that his word ſhould endure and undergo the opinion of contradiction, or other infirmiries, in the eyes of Pride (the Author of Hereſie and Schiſm) that after all ſuch diſſections, & …ribrations, and examinings of Heteticall adventures upon it, it might return from the furnace more refin'd, and gain luſter and clearneſs by this vexation. But the moſt important and uſefull reaſon is, that we might ever have occaſion to accuſtome our ſelves, to that beſt way of expounding Scriptures, by comparing one place with another. All the doubts about this place determine in two. Firſt, why the Number is in ſo many places ſaid to be Seventy, as Gen. 46.27. and in this place of Exodus, and in Deut. 10.22. And yet Gen. 46.26. the Number is ſaid to be but 66. And in all the proceſs of time from Moſes's to Stephen's martyrdome, recorded Act. 7. there could be no other doubt but this one, to them which underſtood Hebrew, and were not miſgoverned by the tranſlation of the Septuagint. And this firſt doubt is no ſooner offered, then anſwered; for in the 46. of Gen. the 26 verſe ſpeaks of 66, and conſiders not Joſeph and his two ſons, which were already in Egypt, in which the 27. verſe doth, and adding Jacob himſelf, perfects the Number 70. of which it ſpeaks. So that here is no diſſonance in the Number, but only the Spirit of God hath uſed his liberty, in the phraſe, reckoning ſome born in Egypt among the ſoules which came into Egypt. The other Doubt, which hath more travelled the Expoſitors, is, why Stephen, referring to Moſes, Act. 7.ſhould ſay, they were 75. The occaſion of this miſtaking (for ſo I think it was) was given by falſe Copies of the Septuagint's tranſlation, then in moſt uſe. For the Hebrew text was long before ſo farr out of ordinary uſe, that we ſee our Saviour himſelf, in his allegations, follows the Septuagint. And in my mind, ſo much reverence is due to that tranſlation, that it were hard to think, that they at firſt added five to Moſes Number. For, that which is ſaid for that opinion (though by Saint Hierome) which is, that they comprehend ſome nephews of Joſeph, hath no warrant; and all the reſt of the brethren were likely to have nephews at that time alſo. And againſt this opinion it prevails much with me, that, by Saint Hieromes teſtimony, that tranſlation in his time, in the other place, Deut. 10.22. had but 70, conform to Moſes: And any reaſon which might have induced them to add 5 in Geneſis, had been as ſtrong for Deuteronomy. Junius, ſcarce exceeded by any,L. 1. Par. 92. in learning, ſharpneſs, and faith, thinks that Stephen neither applyed his ſpeech to that account of thoſe that were iſſued from Jacob's loyns, which were indeed but 66, nor to the addition of the three in Egypt, which, with Jacob himſelf accompliſh'd the number of 70; but that, inſiſting preciſely upon Moſes ſyllables, he related ſo many as were expreſſed by name by Moſes in that Chapter, to have been of Jacob's Family; which were Jacob's four wives, and the two ſons of Judah, which make up 75. But with that modeſty wherein he asks leave to depart from the Fathers, I muſt depart from him: for Joſeph could not cauſe theſe two ſons of Judah to be brought into Egypt, (as appears in the Text he did, for all the number there intended,) ſince they were dead in Canaan before, as is evident, Geneſ. 46. Others therefore have thought, that Saint Luke reported not the words out of Stephen's mouth, but by view of Moſes his text, and that but in the Tranſlation; becauſe being but a Proſelite, he had no perfection, nor was accuſtom'd to the Hebrew. And others, that indulgently he deſcended to that text which was moſt familiar, and ſo moſt credible to them. For, though this be either an apparant Error in the Septuagint at firſt, (which is hard to allow, if we beleeve half of that which uſes to be ſaid, in proof; that the Holy Ghoſt aſſiſted them) Or a corruption inſinuated after, (as it is eaſie, when Numbers are expreſſed by numerant letters,) yet that tranſlation, ſo corrupted, had ſo much weight, that all then followed it; and it maintained that authority ſo long, that even in Lyra's time the Latin obeyed it. For he reads in this place of Exodus, 75. though he there confeſs the Hebrew hath but 70. This in my underſtanding may ſafelyer be admitted, then to decline ſo farr as Maſter Calvin doth, who thinks it poſſible that Saint Luke repos'd the true Number 70; but ſome other exſcriber, ignorant of Hebrew, and obedient to the Septuagint, reformed it deformly ſince his writing; for this ſeems to me to open dangerouſly a way to the infringing, or infirming many places of Scripture. The Number being then certainly 70, ſince by the hardneſs and inſolence of the Phraſe, there ſeems ſome violence and force, to raiſe the Number to 75. (for it may ſeem hard, that Joſeph, which ſent for theſe 70, ſhould be called one of the 70 which came; And that his two Sons already in Egypt, ſhould be two of them which came into Egypt; And that Jacob ſhould be one of theſe 70 which iſſued out of Jacobs loins;) in a few words we will conſider,Of the Number 70. whether any Myſtery reſide in that choſen Number; the rather becauſe very many remarkable things, and paſſages in Hiſtory, ſeeme to me to have been limited in that Number, which therefore ſeems more Periodick then any other.
But becauſe any over curious and Myſterious conſideration of this Number 70. though it be compoſed of the two greateſt Numbers (for Ten cannot be exceeded, but that to expreſs any further Number you muſt take a part of it again; and Seven is ever uſed to expreſs infinite,) be too Cabaliſtick and Pythagorick for a vulgar Chriſtian, (which I offer not for a phraſe of Diminution or Diſtruſt, that ſuch are unprovided of ſufficient defences for themſelves, or are ignorant of any thing required in ſuch as they, for ſalvation; But that there is needed alſo a Meta-theology, and ſuper-divinity, above that which ſerves our particular conſciences, in them, who muſt fight againſt Philoſophers and Jews) becauſe I am one, and in a low degree, of the firſt and vulgar rank, and write but to my equals, I will forbear it, as miſ-interpretable; ſince to ſome-palates it may taſte of Oſtentation; but to ſome, of diſtraction from better contemplations, and of ſuperſtition to others: yet, we may, as well with reverence to the things, as reſpect to the Number, reſt a little upon thoſe works of God, or his Servants, which this Number, at leaſt, reduces to our memory.
Firſt therefore, Thoſe Fathers of the world,70. Patriarchs. to whom God affords a room by name in the 10th. of Gen. from whom are derived all Nations, all extinguiſh'd and forgotten, all now eminent and in actions, and all yet undiſcovered, and unbeing; They to whoſe Sons he hath given the earth, utterly waſted before, and hath reſerved rooms in Heaven, from whence their betters are dejected, are reckoned there to be 70. After, when the children of Iſrael's murmuring kindled Moſes zeal to expoſtulate with God,70. Elders. thus, Have I conceived all this people, or have I begotten them, that I ſhould bear this? I am not able to bear all this alone; therefore, if thou deal thus with me, if I have found favour in thy ſight, I pray thee kill me, that I behold not my miſery. When by this importunity Moſes had extorted from God another form of policy, the Number amongſt which God would divide Moſes's labour, and Moſes's ſpirit, was 70. The barbarous cruelty of Adonibezek, 70. Kings ſlain. Judg. 6.1.confeſs'd by himſelf, was then accompliſh'd, and ripe for God's vengeance, when he had executed it upon 70. Kings. Moſes, 70. years our life.though his words, Gen. 6. Mans dayes ſhall be 120. years, are by many, and may well be expounded to be the ordinary term of mans life after the floud, (though ordinarily they are ſaid to deſigne the years from that ſpeech to the floud.) And though at that time when he writ the 89th. Pſalm, (for he writ the Pentateuch firſt, and that after his going out of Egypt) he was more then 80 years old) yet in that Pſalm, he pitches the limits of mans life 70 years.In 70. David died. Though David were not Author of that Pſalm, he was an Example of it; for, though in a Kingdom which had but newly taken that form, and was now tranſlated to David's Family, and vexed with the diſcontentments of Saul's friends, and his own ſon's ambitions, a longer life, and longer raign might ſeem to many to have been requiſite, yet he ended his years in 70. David was thirty when he began to raign, 2 Sam. 5.4and he raigned forty; 70000. of the plague.After he had ſeen the anger of God, puniſhing his confidence in the number of his men,2 Sam. 24.31. by diminiſhing them, limit and determine it ſelf in 70 thouſand. And in that great Captivity of Babylon, 70. years in Babylon.in which (as many think) the word of God himſelf, the Text of Scriptures periſhed, that great and pregnant Mother, and Daughter of Myſteries, (for how many Propheſies were fulfill'd and accompliſh'd in that, and how many conceived but then, which are not yet brought to light?) the choſen people of God, were trodden down 70. years. To which forraign ſojourning, for many concurrences, and main circumſtances, many have aſſimilated and compared the Roman Churches ſtraying into France, 70. in Avignon.and being empounded in Avignon 70. years; And ſo long alſo laſted the Inundation of the Goths in Italy. 70. the Goths in Italy.In that dejection and bondage in Babylon, God afforded to Daniel that viſion and voice,70. Hebdomad. then which nothing is more myſterious, nothing more important for our aſſurance, nothing more advantageable againſt the Jews, which is the ſeventy Hebdomades. Then,70. Diſciples. thoſe Diſciples, ſupplyers and fellow-workers with the Apoſtles, equall to them in very many things (and, men diſpute, whether not in all) whom our moſt Bleſſed Saviour inſtituted,Luk. 10.1. were alſo of this Number, 70. And ſo having refreſh'd to your memory, upon this occaſion of the Number 70. theſe ſtories out of the Bible, we will end with this obſervation, that when God moved Ptolomeus to a deſire of having the Bible tranſlated,Septuagint. he accited from Jeruſalem 72, for that glorious and myſtick work; And theſe, though they were 72, either for affection to conform themſelves to a number ſo notorious, or for ſome true myſterie in it, or for what elſe, God knowes; have ever retained the name of Septuagint.
And ſo having delivered what by Gods grace I received, of this book in generall, and of the reaſon of regiſtring the names, and why there is therein ſome variety. Why alſo they are ſumm'd and numbred up; and why variouſly; And laſtly, noted thoſe ſpeciall places, which the Number 70. preſented; I will now paſſe to that which I deſtin'd for a ſecond Part, becauſe it is radically and contractedly in that firſt verſe, but diffuſed and expanſively through the whole book; The Mercy, Power, Juſtice, and Judgement of God: of which, if nothing can be ſaid new, nothing can be ſaid too often.