Iosephus who was kill'd a little before the final Overthrow of Ierusalem For the Words of Christ relate not to any one who had been slain already but they are a Prophecy concerning the last of all the Martyrs of the Jews who should be put to Death before the Destruction of the last Temple and the Dissolution of that Nation Such a Zachary the Son of Baruch was kill'd in the middle of the Temple as the Jewish Historian assures us But first it is plain that Christ speaks of something that had already happen'd not of something that was to come It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a future but an aorist and so denotes what hath been done before not what shall be done afterwards Therefore Christ's words are to be understood of one that had been in time past kill'd by the Jews Secondly It is unquestionable that Christ speaks of some very Holy Man whose violent Death is recorded in the Old Testament for you find this Zacharias joyn'd with Abel of whom you read in Gen. 4. 8. and for that reason we may infer that this Baruch is not meant here Thirdly It is doubtful whether the Blood of this Person whom Iosephus speaks of may be call'd righteous Blood as this is here for it was upon a Civil Account that that Son of Baruch was put to Death viz. because he was thought to take part with the Romans and so he cannot be well parallell'd with Abel You see how improbable the foresaid Opinions are therefore I choose to imbrace that of St. Ierom and some Learned Men of late who conceive that this Zacharias is he who is mentioned in 2 Chron. 24. 20. And the Spirit of God came upon Zechariah the Son of Jehoiada the Priest who stood above the People and said unto them Thus saith the Lord Why c. And they conspired against him and stoned him with stones at the Commandment of the King in the Court of the House of the Lord. Thus Joash the King remembred not the Kindness which Jehoiada his Father had done to him but slew his Son This is the Person whom our Saviour speaks of and the shedding of whose righteous Blood he imputeth to the Jews of that Age. Him ye slew saith he for though 't is said the King slew him because he commanded him to be slain yet 't is said likewise the People slew him because they not only conspired against him as you read but actually stoned him And this they did in the Court of the House of the Lord which is the same with what our Saviour saith between the Temple and the Altar And his Blood may justly deserve the Epithet of Righteous and he may justly be reckon'd with Righteous Abel because he lost his Life in a Righteous Cause because with great Boldness and Zeal he reproved the People for their Sins but especially for their Idolatry and foretold them what Misery these would certainly bring upon them For this zealous Freedom of his they took away his Life This was a very Eminent Man among the Jews There are in their Writings remarkable Stories concerning him not only relating to his Life but his Death They kill'd him being both a Priest and a Prophet and before the Temple and on the day of Expiation and from several other Circumstances his Murder is aggravated in the Talmud This was Zachâ—riaâ— the Son of Iehoiada but called here the Son of Barachias because it was common to have two Names among the Jews His Father's Name being both Iehoiada and Barachias he is call'd in the Chronicles the Son of Jehoiada and by our Saviour the Son of Barachias But in this it is likely Christ had reference to the words of Isaiah Chap. 8. 2. Zachariah the Son of Jereberechiah or Barachiah as the Septuagint and Vulgar Latin give it us It appears hence that Barachiah as well as Iehoiadâ— was his Father's Name as our Christian Rabbi makes it clear Thus our Saviour's words are reconciled with those in the Chronicles by attending to what I before observ'd viz. That it is usual in Scripture to affix two Names to the same Person one is given him in one place and another in the other So that in Mark 2. 25 26. may be understood Have ye never read what David did when he had need and was an hungred how he went into the House of God in the days of Abiathar the High-Priest and did eat the Shew-bread If you look into 1 Sam. 21. you will see that it was in the days of Ahimelech the High-Priest which Ahimelech it seems was call'd also Abiathar otherwise our Saviour would not have used that Name Which I will yet further confirm to you by some other Instances Ierubbaal and Gideon are the same Man Iudg. 6. 32. Ch. 7. 1. Achish and Abimelech are one Person 1 Sam. 21. 11. and the Title of the 34th Psalm So are Araunah and Ornan 2 Sam. 24. 1 Chron. 21. Caleb and Carmi are the same 1 Chron. 2. 18. Ch. 4. 1. So are Ioah and Etham 1 Chron. 6. 21 41. Amminadab and Izhar 1 Chron. 6. 2 22. Ioel and Vashni 1 Sam. 8. 2. 1 Chron. 6. 28. The same is to be said of Daniel and Chileab 1 Chron. 3. 1. 2. Sam. 3. 3. Of Ammiel and 〈◊〉 2 Sam. 11. 3. 1. Chron. 3. 5. Thus Ieâ—oiakim Eliakim 2 Kings 23. 34. 1 Chron. 3. 15. Ahaziah and Azariah are Names of the same Kings 1 Chron 3. 11. and 2 Chron. 22. 6. 〈◊〉 and Ishboshetâ— are the same Son of Saul 2 Sam. 2. 8. 1 Chron 8. 33. Mephibosheth and Merib-baal are the same Son of Ionathan 2. Sam. 4. 4. 1 Chron. 8. 34. Zimri and Zabdi are one Man 1 Chron. 2. 6. Jos. 7. 1. Esar-haddon and Asnappar are the same Ezr. 4. 2 10. So are Salmanassar and Shalman 2 Kings 18. 34. Hos. 10. 14. Zerubbabel and Shesh-bazzar are the same Person Ezra 1. 8. compared with Ezra 5. 14. Iehoahaz and Shallum are the Names of the same King as appears from comparing 2 Kings 23. 30. with Ier. 22. 11. The King of Assyria who is called Sennacherib 2 Kings 18. 13. is called Sargon Isa. 20. 1. Yea we find three or four Names given to one as Moses's Father-in-Law is call'd Iethro Exod. 3. 1. Ch. 4. 18. Iothor by the Septuagint Exod. 3. 1. Raguel by the same Interpreters Exod. 2. 18. Revel in the same place according to the Original Hobab Numb 10. 29. And I remember Iosephus saith his Name was Iethlegé Of Solomon the same is observable besides that Name he hath three others given him for we find that he is call'd Iedidiah 2 Sam. 12. 25. Lemuel Prov. 31. 1. Coheleth Eccl. 1. 1. which last is rendred Ecclesiastes and Preacher and a great deal of dispute there is why Solomon is call'd so especially in the Feminine Gender but if we take it to be his Proper Name then all Questions of that nature are at
by reason of or because of or on the account of our Sins for our Sins were the proper Impulsive meritorious Cause of Christ's Death though we must not exclude the Final Cause because he suffered to take away our Sins And Vossius goes something higher who assures us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and ob propter pro preâ—ixed to Sins or Faults and join'd with Suffering or Punishing whether in Scripture or any other good Author always signifies the Antecedent or meritorious Cause but never the Final And I verily believe that Vossius was as good a Grammar-Scholar as Socinus whom he opposeth in this particular There are other Texts which I might have produced as Iohn 11. 4. this Sickness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or on the account of God's Glory and 2 Thess. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which viz. the Kingdom of God ye suffer in both which places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes an impulsive Cause And perhaps that place 2 Phil. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be understood so It is sufficient then to have proved that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in several places of the New-Testament in the Sense before-named i. e. that it is as much as on the account or because of or for the sake that it signifies some Reason Account or Motive why a Man should do such a thing We need not search into other Authors to find whether this be the import of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among them this is not requisite for the New-Testament is able to vouch it self But though to prove this Sense of the Preposition in Classical Authors be more than I need to do yet for the Satisfaction of the Scrupulous for Vindicating my Interpretation of that Text and for the Establishing it beyond all Exceptions for the future I will shew that this very signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that with a word in the Genitive Case is not uncommon in the Pagan â—â—ile and particularly I will make it evident that it hath not always a reference to a Benefit as some think For Proof of this I might send you to Stephens's Thesaurus where in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he produces some Passages out of Herodian Demonsthenes and as I remember Plutarch which do in some measure evince the foresaid Acception of the Preposition and out of Homer's Sixth Iliad he hath a a plain place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not rendred de te as the common Veâ—sion is but causâ tuâ or propter te because of thee I hear ill of the Trojans Accordingly the great admired Scholiast Eustathius interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 't is as much he saith as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of thee or on thy account But whether this be the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place it is not so much material as that we need controvert it but this is sufficient for my purpose that this famous Commentator who understood Greek so well acquaints us that the Signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signifie or imply a Benefit as is clear in this place for these words of Hector cannot possibly be carried to any such Sense that is undeniable Wherefore their Fancy falls to the ground who think the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is for the benefit or emolument of such a one I have something yet more to prove and that even from Pagan Authority which is this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently imports an impulsive Cause and that directly and plainly and that it ought to be translated on the account by reason of because of To evince this I will choose out an Author against whom there can be no Exception I mean Isocrates whose Writings are famed for their Propriety of Phrase and Clearness of Stile There he hath these Expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight on account of the Leagues made between them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight for or on the account of their Liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight for or because of their own safety These are all Impelling Causes the Consideration of their League of their Liberty and their Common Safety excited them to do what they did As in a higher Sense I proved that many in the Apostles Times were excited to initiate themselves into the Church by Baptism by the Consideration of what the Holy Martyrs underwent for the Cause of Iesus They were Baptized on the account of by reason of for the sake of those dead Saints those glorious Champions whom they saw die with so much Courage To proceed in the same Author he expresses himself thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight for Rewards i. e. because of those Rewards which they expected These effectually stirred them up to behave themselves with great bravery So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Translated famae gratiâ by Wolfius to die on the account of that Fame and Glory which they knew they should purchase after Death And of the same sort is that Passage There are those saith he that would not change their Lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on any other account whatsoever yet are most willing to lose their Lives in the Wars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the account or for the sake of getting a Name This was the moving the Impulsive Cause of their dying And that other set of Phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. To render Thanks for this or that confirms that Interpretation which I have given for those Favours and Kindnesses which they received moved them to pay that tribute of Thanks What we meet with in another place is to our purpose Is it just saith he to inflict so unequal and seveâ—e Punishments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or on the account of such Faults And so 't is used in the same Oration again with reference to Punishment And when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quarum rerum metu perterritus as the foresaid Translator renders it it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the same import with because of by reason of and that he speaks of those things which excited Fear in them Lastly It may be observed in this famous Orator that when he is about winding up a Cause he uses these Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which his Interpreter rightly renders quare quapropter propterea which is in English on which account or because of what hath been said He moves them to do this or that on the Consideration of what he had propounded to them in the foregoing part of his Oration I could produce many more Quotations out of the same Author and several others
foretold concerning Xerxes that by his Strength through his Riches he should stir up all against the Realm of Greece ver 2. which we read was punctually fulfilled for he entred Greece with an Army that consisted of a Million of Men. And what is said concerning Alexander the Great viz. that his Kingdom should be broken and divided towards the four Winds of Heaven and not to his Posterity c. ver 4. we know was really accomplish'd The rest of the Chapter is a Prophetical History of the Exploits of those several lesser Kings among whom the Grecian Monarchy after Alexander's Death was divided especially of Antiochus the Great and of Antiochus Epiphanes Here as in the former Chapters you may see many things foretold a long time before they were fulfill'd which is a certain and undeniable Argument of the Prophetick Spirit in the Scriptures We might proceed to the Predictions and Prophecies of the New Testament which we see also are performed in great measure Here was foretold the wonderful Propagation of the Gospel the Rejection of it by the Jews the Receiving of it by the Gentiles the Destruction of Ierusalem and all the Calamities of that Nation These Predictions we know are accomplished Besides in the Writings of the New Testament we read that Christ foretold many things concerning himself and his Followers as the Scandal which his Disciples especially Peter would give Mat. 26. 31. Peter's triple Denial of him Luke 22. 31. and yet at the same time he foretold that it should not be accompanied with a final falling away ver 32. He foretold that he should be betrayed and that he should be mock'd and scourg'd and at last crucisied and that the third Day he should rise again Mat. 20. 17 18 19. And as he predicted his own Death the Place Time and Kind of it with the time of his Resurrection and I might have added also of his Ascension and of his sending the Holy Ghost so he did the same as to the manner of Peter's Death and he foretold Iohn the Evangelist's long Life He told his Disciples what should befal them after his Departure what Calamities and Sufferings they should meet with for their professing the Gospel and owning his Cause He acquainted them that the Gospel should be preach'd throughout the whole World that Scandals and Heresies should come into the Church that many should apostatize from the Faith and desert Christianity Mat. 24. And the Evangelists and Apostles as well as our Saviour from that Spirit of Prophecy which was in them foretold sundry things which we see since are fulfilled In their Writings are Predictions concerning the Calling of the Gentiles the Conversion of the Jews the State of the Christian Church the Rise of Antichrist his Character his Progress and his dreadful Downfal a great part of which is already fulfill'd Much of the Fate of the World which they foretold God hath brought to pass which gives us assurance that the rest will be accomplish'd in due time Yea there are at this day Prophecies fulfill'd every hour as that of the Blessed Virgin in her Magnificat From henceforth all Generations shall call me Blessed Luke 1. 48. The Memory of this holy Woman is daily celebrated in the Christian Church and her Name is blessed throughout all the Assemblies of the Saints They with one accord rejoice that of her was born the Holy JESUS who is Blessed for evermore And so likewise what Simeon and Anna foretold of Christ are every day accomplished some part of their Prophecies is at this very instant made good That is another Prophecy which is now fulfilling 2 Tim. 3. 1. In the last Days perillous Times shall come for c. with several others that might be named the Accomplishment of which no unprejudiced Man and of common Ingenuity will refuse to acknowledg Now this wonderful Prophetick Spirit in Scripture is a strong Argument that these Writings were inspired by God and that the Matter of them is Divine For the foreknowing or foretelling of things to come is one Character of the True God as you read in Isa. 41. 22 23. From thence it is evident that none can predict them unless he be immediately enlightned and taugh◠of God The certain and infallible Knowledg of future Contingences which depend on free Causes is from Him alone Wherefore when we see as in our present Case that things were expresly foretold several hundreds of Years before they came to pass and when we see that the Events exactly answer'd to the Predictions we cannot but acknowledg that these Predictions were from God and could not be from any else If it be objected That other Writings beside◠the Bible have Predictions in them and that Men of Skill and Sagacity do sometimes foretel Futurities yea that those who have the least Converse with God those who deal with Evil Spirits have predicted things to come and therefore this Argument is of no force I answer first It is true that Natural Skill especially improved by Art by Reason and Philosophy and the knowledg of the Laws of Nature will give Men Insight into some Futurities For God hath impress'd a particular Quality on Natural Bodies and they keep a constant Course He hath fixed a way for his Creatures to act in and they never go out of it of themselves The Operations and Effects of Fire and Water of Gravity and Levity in Bodies the Motion of the Sun and Moon and the Eclipses of either and the several Aspects of the Heavens may certainly be foretold for they continually and unerringly keep their Progress unless God pleaseth sometimes to cross their usual Course as when the Waters of the Red-Sea stood up on a heap whilst the Israelites passed over The Fire in Nebuchadnezzar's Furnace was restrain'd from doing any harm to those that were cast into it the Sun stood still in Ioshua's time and was retrograde in King 〈◊〉 And so there are monstrous and mishapen Creatures born into the World which deviate from the common Procedure of Nature But supposing that God suffers his Creatures to act according to the Laws of Nature it is easy to make a Judgment of them and to foretel what shall happen But the things we are speaking of and which are foretold in the Holy Writings are of another kind they are not fixed and determined by Nature and therefore 't is not in Man's power to predict their Events Again Physicians have their Prognosticks whereby they foretel what will become of the Patient whether the Disease will be hardly cured or easily or not at all But because these Prognosticks are founded on a great many Symptoms and these are uncertain and dubious it follows that those are so likewise though 't is certain an experienc'd Artist will see very far here Then as to future Occurrences in Bodies Politick a wise Man may by careful Observation and Remarks on the Affairs of the World gain some Insight into these by being long
mention'd by Three of the Evangelists the Iewish Historian expresly testifieth and he is as good a Witness as we can desire in this Affair CHAP. XII After particular Testimonies now more general ones are produced as that of Pontius Pilate in his Letters to Tiberius The respect which this Emperor and others bore to Christ. Josephus's famous Testimony concerning him as also concerning others mention'd in the New-Testament Attestations of Pagans concerning St. Paul St. Peter and the Truth of some Passages in the Acts. All Christ's Predictions about the Destruction of Jerusalem confirmed by Heathens and Jews What Pliny and Trajan relate of the Christians Mahomet bears Witness to Christ. THus you have particular Testimonies as to those Three great Things our Saviour's Birth Life and Death Now in the next place I have general Testimonies to produce There are some Pagan and Iewish Witnesses that confirm all these yea and more than what hath been hitherto testified namely Christ's Resurrection As other Governors and Deputies of Provinces used to send an Account to the Emperors and Senate of the most remarkable Things that happened in their Provinces so Pontius Pilate Procurator of Iudea did the like and his Relation is the more valuable because it is the Testimony of a Person who Condemn'd our Saviour to death His Letter or Letters rather there being two of them to the Emperor Tiberius soon after Christ's Death give an Account of his Life Miracles Crucifixion and rising to life again And as Publick Acts were wont to be transmitted and reserved in the Imperial Archives so these were kept there whence the Christian Fathers had them Hegesippus an ancient Champion of the Christian Cause made use of them against the Pagans as we are informed from Eusebius Iustin Martyr tells the Roman Emperors that as for the Death and Sufferings of Christ they were to be seen in the Acts of or under Pontius Pilate and refers them to those as satisfactory and undeniable Tertullian with great boldness alledgeth the same Records as a sufficient Confirmation of the History of Christ in his Apology c. 5. 21. Whereupon one of the Learned'st Men of our Age concludes that this ancient Father found this among the Acts of the Roman Senate where all things of this nature were set down It is not to be questioned saith he that Pontius Pilate sent this Account to Tiberius if we consider that this was the constant practise of all the Governors and Deputies of Provinces to transmit the Relation of every remarkable Occurrence to the Emperors by whom they were placed in those Stations for this purpose viz. to inform them concerning the Affairs of those particular Places Now the Crucifying of our Saviour and his Rising again were certainly very considerable and remarkable Passages and therefore 't is not to be doubted that Pilate as Procurator of Iudea sent the Emperor a Relation of them On which account this Judicious Writer asserts the Authority of these Letters and there are other Arguments which he useth to enforce the Truth of them which are worth the consulting Thus it plainly appears from the fore-mention'd Fathers that there were such Letters from Pilate to Tiberius and that there was such an Account of our Saviour extant at that time otherwise they would not have made their Appeals to them in their Apologies otherwise they would not have call'd upon the Emperors to consult their own Records which testified of Christ and his Actions Wherefore I look upon Du Pin's Judgment as flat here who saith That though this Relation cannot be absolutely charged with falshood yet it is to be reckoned as doubtful Tertullian adds and from him Eusebius that Tiberius would have put Christ into the number of the Gods upon Pilate's Writing such strange things to him concerning Him he refer'd the Matter to the Senate desiring them to rank Him among those that were Worship'd and Deified but the Senate refused it because they themselves did not first order and approve of it for it was an old Roman Law that no God should be set up by the Emperor unless first approved of by the Senate for this reason only they rejected Christ from being admitted among the Gods However the Emperor still retain'd the same Reverence and Esteem of Christ as a most Divine Person and in Honour to him favoured the Christians and by Edict ordered that none should accuse and disturb them meerly for their Religion and the name of Christians annexing a severe Penalty on such as dared to transgress this Edict Nay Tertullian and other Fathers assure us that he had so great a Reverence for Christ that he intended to erect a Temple to him This was from that Information which Pilate sent him concerning our Saviour I might mention the Kindnesses which other Emperors had for Christ as no contemptible Testimony to that purpose which I design this Discourse for Lampridius reports that Alexander Severus Worshipped our Lord and had his Picture in great Veneration and that he had thoughts of erecting a Temple to him and taking him into the number of the Gods Which Adrian likewise he saith intended to have done but was hindred from it by being told that all would turn Christians and the Temples Consecrated to the other Gods would be forsaken These are ample Attestations of Pagans concerning Christ and which is greater they are their Approbations of him Next I produce the Testimony of a Famous Iew whom I have so often made mention of who forty or fifty Years after some of the Evangelical Writings gave an account of the Iews Affairs and of Christ and of many things relating to Him Among other Passages he hath this memorable one At this time saith he there was one Jesus a Wise Man if I may call him a Man for he did most wonderful Works and was a Teacher of thâ—se who received the Truth with delight He brought many to his Perswasion both of the Jews and Gentiles This was Christ who though he was by the Instigation of some of the Chief of our Nation and by Pilate ' s Doom hung on the Cross yet those who loved him at first did not cease to do so for he came to Life again the third day and appeared to them the Divine Prophets having fore-told these and infinite other Wonders of him and to this day remains that sort of Men who have from Him the name of Christians Both Eusebius and St. Ierom alledge this Famous Testimony of Iosephus concerning Christ as an undeniable Confirmation of the Christian Religion And the latter of these Writers places this Iew among the Ecclesiastical Writers of the Church because he speaks of our Saviour with this great respect A late Writer hath a great many idle foolish Cavils against this so notable a Memorial of Iosephus concerning our blessed Lord. He thinks it strange that Iustin Martyr Tertullian and Clemens Alexandrinus writing against the Iews make no
founded on these Antient Records because no other Writings give an Account of the Government which was first of all settled among the Sons of Men. Here and only here we are told that Adam and the other first Partriarchs were Supreme Governours in their respective Tribes and Houses that the Father of every Family was at the first the King of it and reigned over his Children and Houshold as Soveraign and that upon the Decease of the Father the Eldest Son by a natural Right and Title was Successor and inherited the Paternal Power and Dominion Thus with the Paternal Rule went Primogeniture i. e. the First-born Sons of Fathers of Families were Rulers and there were many of these every where And thus the Authority quietly and peaceably ran in this Channel and 't is not likely was interrupted till some years before the Flood when there was a general Corruption of Mankind and some affected extraordinary Dominion and Sway and perverted the Primitive way of Government After the Flood we find that the Authority was continued in the Heads and First-born of Families and now by a more especial Commission the Magistrate's Authority is confirm'd Gen. 9. 5. whoso sheddeth Man's Blood by Man shall his Blood be shed The Ruler is authorized to punish Murder with Death to require Blood for Blood This is the first Formal Appointment of the Power of the Sword that we read of this is the first Erection of a Tribunal of Life and Death From some Instances in the Records of this Time we may gather that the Sacerdotal Dignity was joined to the Secular Power they that were Magistrates were Priests And so far as we are able to discover these Offices were exerted by those who had the Paternal Right or that of Priority of Birth Thus it was in the first Patriarchal Oeconomy this was the Government which lasted till after the Deluge in the Race of Shem. For as yet there was no one Person who usurped Authority over all the rest though those of Cham's Offspring had a Monarchy in the mean time Nimrod being their King of whom I shall speak afterwards but the Patriarchs kept up the first and original Laws of Paternity and Primogeniture all the time they lived at Liberty there was no failure of this Government till they were brought under the Egyptian Yoke And then afterwards when the Jewish People were in the Desarts of Arabia the Primogeniture more signally ceas'd in Moses who was appointed by God himself to be Ruler over them And so we are come to give an Account of the Civil Government of the Iews which we can learn from no other Writings under Heaven but These Moses I say was their Ruler and was the First of that kind that they had He was not only their Captain and Leader but their Civil Magistrate yea he may be said to be their King for even that Title is given to him Deut. 33. 5. Moses was King in Jeshurun i. e. in Israel He was an Absolute King say Philo and the Jewish Doctors and Mr. Selden and some others Ioshua was their next Ruler Captain and King who was succeeded by the Iudges who were like the Roman Dictators set up upon emergent Occasions to desend protect and deliver the People But all this time the Jews were under a Theocracy i. e. they were governed in a more signal manner by God They received their Laws from Him and he appointed the Punishments for the Breach of those Laws They went to War by His Advice and Direction and they did nothing in Civil or Ecclesiastical Affairs without consulting him Thus God was their King it was a Divine Government and the Iudges were but God's Vicegerents and held a Power under Him That God himself exercised this Regal Power over the Jews was expresly acknowledged by Gideon Judg. 8. 23. I will not rule over you saith he to that People neither shall my Son rule over you the Lord shall rule over you So Samuel told the People that the Lord their God was their King 1 Sam. 12. 12. And this is implied in what God said to Samuel They have not rejected thee but they have rejected me that I should not Reign over them 1 Sam. 8. 7. This Kingdom of God among the Iews began when he renewed the Covenant with them Exod. 19. 5 6. Then they took God for their King and Governour and accordingly the Jewish Government is stiled a Theocracy not only by Iosephus but many of the Christian Writers But this wanton People desired another King besides God they would by no means be Singular they would be Ruled as other Nations were a King they must have as Egypt Babylon Syria Persia and the rest of the Pagan World had And a King they had according to their earnest Desire for they chose Saul to be their King in desiance of God's Soveraignty over them and now the Theocratical Dispensation ceased Their Kingly Government lasted till the Captivity when Zedekiah was their last King After their Return from Assyria they were governed by the Chief Heads of their Tribes Thus the Sacred Writings acquaint us that Zerobabel a Prince of the Tribe of Iudah was their Supreme Ruler But the Canonical Scripture goes not on to tell us the great Variety of Governours over the Jews after the Captivity Only in the New Testament we read of Herod who was the first Stranger that was King of the Jews but the last of all their Kings for their that famous Prophecy of the Scepter departing from Iudah was accomplished and Shiloh the Blessed Saviour the Prince of Peace came into the World Having given you a short Survey of the Government among the Iews I will in the next Place speak of the Particular Exertments of it in their Courts of Iudicature There was the Iudicatory of three Men two of which were chosen by the Parties that were at Controversy and those two chose a third This sort of Courts was call'd the Iudicature of Moneys because it was conversant about Pecuniary Causes i. e. wherein Life was not concerned but only a Sum of Money to be paid for the Fault viz. Thest Trespasses Defamation Hurt and Damage and all Private Injuries In short all Lesser Causes and Petty Actions were tried by these Triumviri I must add that though this was usually call'd the Iudicature of Three yet this Number was sometimes increased to five or seven And this must be noted that these three five or seven Iudges or rather Iustices of the Peace were settled in every City and considerable Town and they tried the Causes and decided the Controversies of the Inhabitants of their proper City and Town Again there was the Iudicatory of Three and Twenty Men and sometimes it consisted of Four and twenty This Court was stiled the Iudicatory of Souls because Great and Capital Causes such as concern'd the Life of Men were brought and tried here This Court was also called the Little Sanedrim