for he that is watered with grace doth thirst for the same water of grace again and again but he saith whosoever shall drink of this water which I shall give him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall never so thirst as to fail or perish by it but this water shall preserve him to eternal life Compare Esay 41. 17. Vers. 15. The woman saith Sir give me of this water c. The woman doth now fall from questioning as vers 11 12. to plain mocking and derision for this can be construed no other in her I know these words of hers are taken by divers to intimate her inclining to and imbracing this doctrine of Christ though she knew not well how to understand it and they shew say some Simplicitatem credendi her simplicity or sincerity of believing who so soon doubted not to ask for this so excellent water But be it considered 1. That as yet she took Christ but for an ordinary man until he hath told her of her secret villanies and then she takes him for a Prophet vers 19. And 2. that taking him for an ordinary man she talks with him as a Samaritan huswife would do with a common Jew between whom there was so deadly a scorn and fewd 3. The thing that Christ spake of of giving water after which the party that had it should never thirst were things so strange and would seem so ridiculous to any Samaritan nay to any flesh and blood that knew no more of him than as yet she did those words proceeding from so mean a man as he seemed to be that her words in reply thereunto Sir give me of this water c. can be no other but a jeer and scorn of what he had spoken And her calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Sir doth no whit take off this construction since that was but a word of ordinary compellation or if she used it in a higher sense she used it but in the higher scorn Vers. 17. I have no husband The reason why Christ bids her call her husband may be supposed to be partly that he might check and stop her jeering by minding her of her own faults and chiefly that he might shew her that he was another kind of person then she judged of him by telling her of such things as she knew he could not tell her but divinely Now her denial that she had any husband is ascribed by some to her modesty to conceal her adultery by others to this because she knew not what Christ would do with her husband but till it can be shewed why a Samaritan quean should talk with any reverence or civility with an ordinary Jew for she took Christ for no other as yet especially when he spake to her of such unlikely things as he did it is the most proper and undisputable interpretation of her words I have no husband to take them for a scoffing and regardless answer to a question and to a person that she was careless whether she gave any any answer to or no. Vers. 18. He whom thou now hast is not thine husband It seemeth by the numerousness of her former husbands and by the same expression used concerning them and this thou hast had five and this that thou hast that she was a divorced woman and now lived in an adulterous marriage and it may be married to him who had adulterated her in her former husbands days But be it either thus or that she lived in adultery out of wedlock her conscience is convinced of the truth of the thing that Christ speaketh and withal she findeth that he had told her that which a meer stranger could not tell her but by the spirit of Prophecy and therefore she owns him for a Prophet Vers. 20. Our Fathers worshipped in this Mount Conceiving him to be a Prophet she sodainly desireth to hear what he will determine upon that great dispute that was between the Jews and the Samaritans continually namely whether was the truer and righter place of worship Jerusalem or Mount Gerizim She called Jacob Our Father Jacob ver 12. for so the Samaritans would be a kin to the Jews when they thought good but the Fathers she speaks of here were as far from the Religion and Worship that Jacob used as Jacob was from the Religion of Hamor and Sichem Josephus tells one story that gives this woman but little cause to boast of her Fathers worshipping in that Mount and that is this That when Antiochus Epiphanes did so heavily oppress the Jews and persecute their Religion these Samaritans thinking that their Religion also looked somewhat like that of the Jews and that Antiochus might happily suspect that they and the Jews and both their Religions were something a kin and so they suffer as well as the other they fairly send to Antiochus and betime disclaim any such kindred And whereas indeed they could not deny but they had a Temple they besought him that it might be dedicated to the Grecian Jupiter and called by his name and so by the Kings command it was Antiq. lib. 12. cap. 7. Here was worshipping in that Mount with a witness and much to be bragd of but see the impudence of Hereticks when such a Temple shall compare with the Temple at Jerusalem Abraham Zaccuth saith This Temple of Gerizim was destroyed by Jochanan the son of Simeon the son of Mattathias and the Hereticks slain Juchas fol. 14. Vers. 21. Woman believe me The Hour cometh c. As she owned him for a Prophet so he challengeth to be believed of her as a Prophet and as a Prophet he foretels her of what was now ready to come to pass namely that Ceremonious Worship should cease and be no more confined to particular place or Nation That there should be no Sacrifice at Jerusalem no Image at Samaria no Ephod at Jerusalem no Teraphim at Samaria as Hos. 3. 4. but that those places and that manner of worship should fail and be abolished And so he answers her question in the first place to this purpose that it was needless for her or any other to trouble themselves about that dispute whether Jerusalem or Gerizim were the more eminent place of Worship for the time was just now in coming when neither the one nor the other should be the place of worship at all And then he determins the question indeed that Jerusalem had ever been and was at that present the right place of worship but Gerizim a Temple of error and usurpation and he proves his determination by this reason We know what we worship c. Vers. 23. The true worshippers shall worship the Father in spirit and truth In the term The true worshippers he looketh at the womans question and the two Nations controversie They tugged for it and she inquires about it whether of the people had the true worship amongst them why saith Christ ere long there shall be no worship at all either among the one or the other And
grandchilds actions were like Manasses his actions the King of Judah CHAP. XIX Othniel 27 ISrael tolerateth this Idolatry and never stirreth either against Micah or the Danites which toleration breedeth all iniquity so that Gibeah a City of Israel becometh as abominable as Sodom A whorish woman is kill'd with whoredom CHAP. XX. ALL Israel goeth against Gibeah and that by Gods express commission and command and yet 40000 of them are slain by that wicked and wretched Town and by the Tribe that took part with it Thus did God avenge his own cause against Israel because Israel would not avenge Gods cause against Idolatry they were so sensible of an injury done to a whore in Gibeah but were not at all sensible of an injury done to God by Dan's Idolatry when God hath thus used Benjamin to execute his justice against Israel for not punishing Idolatry he then useth Israel to punish Benjamin for not delivering Gibeah up to justice Othniel it is like was chief commander in this service and Phineas was zealous in this case as he had been in one of a not much different nature Numb 25. Benjamin is now Benoni a son of sorrow and Rachel hath cause to weep for her children CHAP. XXI HAdad Rimmon Zech. 12. 11. or the sad shout of Rimmon the Prophet alludeth to the two great and general Lamentations of Israel the one about the rock Rimmon where a whole Tribe was now come to 400 men and whereupon even the very conquerors become mourners The other in the valley of Megiddo for the death of Josiah The one in the beginning of their estate the other in the latter end Jabesh Gilead is destroyed for affection to Benjamin they were both of Joseph and both had pitched under one standard Benjamin raveneth like a wolf for wives Josephs daughters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 49. 22. go to the enemy and repair the decaied Tribe when the daughters of Shiloh in Ephraim and of Jabesh in Manasseh supply Benjamin an hostile Tribe with wives or else it had perished and thus is the story of these Chapters knit to it self Now that the beginning of the Book of Judges is the proper time and place of these stories may be concluded upon these reasons 1. The Danites were unsetled when the stories of the seventeenth and eighteenth Chapters came to pass and therefore this could not be long after Joshua's death 2. Phinehas was alive at the battle at Gibeah Chap. 20. 28. 3. The wickedness of Gibeah is reckoned for their first villany Hos. 10 9. 4. Deborah speaketh of the 40000 of Israel that perished by Benjamin as if neither sword nor spear had been among them Chap. 5. 8. 5. Mahaneh Dan which was so named upon the march of the Danites when they set up their Idolatry Chap. 18. 12. is mentioned in the story of Samson though that story be set before the story of their march Chap. 15. 25. 6. Dan is omitted among the sealed of the Lord Rev. 7. because idolatry first began in his Tribe as is said before 7. Ehud may very well be supposed to have been one of the left-handed Benjamites and one of them that escaped at the rock Rimmon Chap. 20. 16. 21. Now the reason why the Holy Ghost hath laid these stories which came to pass so soon in so late a place may be supposed to be this 1. That the Reader observing how their state-policy failed in the death of Samson which was a Danite might presently be shewed Gods justice in it because their Religion had first failed among the Danites 2. That when he observes that eleven hundred pieces of silver were given by every Philistim Prince for the ruin of Samson Chap. 16. 5. he might presently observe the eleven hundred pieces of silver that were given by Micahs mother for the making of an Idol which ruined Religion in Samsons Tribe 3. That the story of Micah of the hill Country of Ephraim the first destroyer of Religion and the story of Saemuel of the hill Country of Ephraim the first reformer of Religion might be laid together somewhat near CHAP. II. Ver. 11. to the end And CHAP. III. to Ver. 11. Othniel 28 WHEN these stories are read the story returns to Chap. 2. 11. and relateth Othniel 29 the spreading of Idolatry over all the Tribes as it had done over Othniel 30 that of Dan and how mixt marriages with cursed Canaanites undo Israel their Othniel 31 first afflicter is Cushan Rishathaim a Mesopotamian he oppressed them eight Othniel 32 years it is like he broke in upon the Tribes that lay on the other side Jordan Othniel 33 as those that lay nearest to his own Country and there got possession for so Othniel 34 many years together and incroached upon them within Jordan by degrees as Othniel 35 he found strength and opportunity but Othniel of Judah maketh good the Othniel 36 Prophecy of Judahs being a Lions whelp c. and so the tents of Cushan come into Othniel 37 affliction c. Hab. 3. 7. The consideration and observing that the first forain Othniel 38 oppressor of all others that troubled Israel in their own land was a man of Othniel 39 Aram Naharaim or a Mesopotamian it cannot but call to mind the dealing of Laban with Jacob in that place and it is a matter of question and some strangeness how and why a man of that Country of all others should thus oppress theirs CHAP. III. Vers. 11. World 2610 Othniel 40 OThniel dieth CHAP. III. Verse 12. to the end World 2611 Ehud 1 Ehud 2 Ehud 3 EHuds eighty years begin not that he ruled so long without intermission Ehud 4 Ehud 5 or so long in any sense at all for eighty years was even a mans Ehud 6 Ehud 7 whole life but that there were fourscore years from the death of Othniel Ehud 8 and that after Ehud delivered them from Eglon he was Judge and a Ruler Ehud 9 Ehud 10 over them whilest he lived not as a Monarch for the Sanhedrin bare the Ehud 11 sway but as a chief commander and one ready to undertake for them if Ehud 12 Ehud 13 any enemies should arise and one ready to teach and lead them in the ways Ehud 14 of God as was said before of Othniel It is said of Othniels time that the Ehud 15 Ehud 16 land had rest Ehud 17 forty years and Othniel died by which it is apparent that the forty years are reckoned till Othniels death so in Chap. 22. Ibsan judged Ehud 18 Ehud 19 seven years and died Elon judged ten years and died Abdon judged eight Ehud 20 years and died c. Samson judged twenty years and these twenty years Ehud 21 ended in his death and so are we to conceive of these fourscore of Ehud Ehud 22 Ehud 23 that they ended with his death also and therefore it is improper to conceive Ehud 24 that the eight years of Cushans afflicting were the last eight years of Ehud 25 Ehud 26 Othniels
of writings behind them indited by the Spirit others that have lived in after times indued with the same gift of Prophecy have taken those ancient pieces in hand and have flourished upon them as present past or future occasions did require To this purpose compare Psal. 18. 1 Sam. 22. Obadiah and Jer. 49. 14. and 1 Chron. 16. and Psal. 96. and 105. and 2 Pet. 2. and the Epistle of St. Jude So this piece of Ethan being of incomparable antiquity and singing of the delivery from Egypt in after times that it might be made fit to be sung in the Temple it is taken in hand by some divine Pen-man and that ground-work of his is wrought upon and his Song set to an higher key namely that whereas he treated only of the bodily deliverance from Egypt it is wound up so high as to reach the Spiritual delivery by Christ and therefore David is so often named from whence he should come SECTION III. The words of the Hebrew Midwives not a lye but a glorious confession of their saith THEY were Hebrew Midwives but Egyptian Women For Pharaoh that in an ungodly Councel had devised and concluded upon all ways whereby to keep the Israelites under would not in such a design as this use Israelitish women who he knew were parties in the cause against him but he intrusteth it with women of his own Nation They are named for their honour as Mark 14. 9. that wheresoever the Gospel or the Doctrine of Salvation should be Preached this faith and fact of theirs should be published in memorial of them The Midwives said unto Pharaoh Because the Hebrew women are not as the Egyptian women for they are lively c. These words of theirs proceed from the same faith from whence had proceeded their work of charity the childrens preservation And so far are they from being a lye that they are so glorious a confession of their faith in God that we find not many that have gone beyond it And the things they spake of so far from false that they were most admirably and miraculously true and really done They saw in very deed the immediate hand and help of God plainly and really shewed to the Hebrew women in their labour and that whereas other women naturally in that case are weak fainting and long in pain these were strong lively and soon delivered For as the strength of the promise shewed it self in the Males of Israel in that the more they were pressed under servitude and afflicted the more were they able for generation v. 2. Act. 7. 17. So did the strength of the promise shew it self upon the women in that they were delivered of their children with a supernatural and extraordinary ease and quickness Therefore the Midwives boldly stand out to Pharaoh to the venture of a Martyrdom and plainly tell him that since they were not in travel as other women but lively and strong and had soon done it could be nothing but the immediate hand of God with them which hand they are resolved they will not oppose for all his command lest they should be found to fight against God For this confession so resolutely and gloriously made before Pharaoh and for their fact answerable God made them houses because they feared him vers 21. that is married them into the Congregation of Israel and built up Israelitish Families by them SECTION IV. Moses his birth supernatural Exod. 2. 2. MOSES was born when his mother by the course of nature was past child-bearing For if Levi begat Jochebed at an hundred years old which is hardly to be conceived as Gen. 17. 17. yet is Jochebed within two of fourscore when she bare Moses But it was more than probable that she was born long before Levi was an hundred unless we will have Levi to be above half a hundred years childless betwixt the birth of Merari and Jochebed And thus the birth of Moses was one degree more miraculous than the miraculous and supernatural birth of the other children of the Hebrew Women and so was his brother Aarons not much less wondrous She then having a goodly child at so great an age saw the special hand of God in it and therefore labours his preservation against Pharaohs decree for by Faith she knew he would be preserved for some special instrument of Gods glory but the manner of his preservation she knew not yet SECTION V. Our Saviours allegation of Exod. 3. 6. in Luke 20. 37. cleared MOSES in Midian under the retiredness of a Pastoral life giveth himself unto contemplation of divine things in one of those raptures God himself appeareth visibly to him in deed and that in a flaming fire now he is about to perform the promise as he appeared to Abraham when he made it and it came to pass when the Sun went down and it was dark behold a smoaking furnace and a burning Lamp that passed between those pieces In the same day the Lord made a Covenant with Abraham Gen. 15. 17 18. The words which Christ here useth to Moses in the bush he urgeth again to the Jews whereby to evince the Resurrection Luke 20. 37. And that the dead are raised even Moses shewed at the bush when he calleth the Lord the God of Abraham the God of Isaac and the God of Jacob for he is not a God of the dead but of the living which words indeed do infer the resurrection as they lie in themselves but far more clearly if they be laid to and compared with the Jews own doctrine and position Rabbi Simeon Ben Jochai saith the holy blessed God nameth not his name on the righteous in their life but after their death as it is said to the Saints that are in the earth Psal. 16. 3. When are they Saints When they are laid in the earth For all the days that they live the holy blessed God joyneth not his name to them And why Because the holy blessed God trusteth them not that evil affections will not make them to err but when they be dead the holy blessed God nameth his name upon them But behold we find that he nameth his name on Isaac the righteous whilst he liveth for so he saith to Jacob I am the Lord God of Abraham thy father and the God of Isaac Rabbi Barachiah and our Doctors our Doctors say He saw his dust as it was gathered upon the Altar and Rabbi Barachiah saith since he was blind of his eyes he is reputed as dead because he was shut up in the midst of the house Rabbi Tanch in Gen. 28. Rabbi Menahem in Exod. 3. SECTION VI. The power of Miracles Habbak 3. 2. and Act. 19. 2. explained THE gift of Prophesie or Foretelling things to come had been in the Church since the fall of Adam and now are Miracles added because of unbelief For observe that when Moses saith Behold they will not believe the Lord immediately answers What is that in thine hand This double faculty being given
is exceedingly delighted with and given to the cruelty of the Sword-plays in which he swept away a world of Servants and Freemen that had been accusers of their Masters in the time of Caius And which was most ridiculous he caused the statue of Augustus to be removed out of the place because it should not behold such bloody work being inhumanely himself delighted in that butchery which he thought too barbarous for a brazen statue to look upon These bloody spectacles brought him to an habit of cruelty which was augmented and hardened in him by the damnable counsels of his Empress Messalina a woman wicked above parallel or expression and by the spurrings on of other sycophants C. Appius Silanus is put to death because he refused to incestuate Messalina when she desired him for he had married her mother but because Claudius must not hear of this beastly cause of her displeasure Narcissus a freeman of the Emperor accused him for this that in a dream he had seen Appius slay the Emperor Upon his death the people began to expect no more goodness from Claudius at all but gave him up for a Tyrant like the two that had gone before him whereupon Annius Vincianus and Futius Camillus Scribonianus and others conspired against him but being deserted of their souldiers in the enterprize they are glad to end their lives by their own hands that they might escape the executioners Messalina and Narcissus and others of their faction using the stupid folly of the Emperor to the compassing of their own wills involve in false accusations and in miserable deaths an infinite multitude of men and women honorable and inferior of all qualities and conditions according as the spleen of any of them moved or was provoked Among them that thus perished Arria the wife of Caecinna is upon record for her Roman valour for when her husband trembled and was afraid to slay himself she took the sword out of his hand and fell upon it and gave it him again reeking with her blood with these words Behold boy how I feel no pain And now saith my Author were matters come to such a pass that nothing was reputed a greater vertue than to die valiantly and like a Roman To such a cruelty had custom and evil counsel brought him that of himself was of a reasonable gentle nature but wanted constancy and discretion to manage it THE CHRISTIAN HISTORY THE Jewish and the Roman Of the Year of CHRIST XLIV And of the Emperor CLAUDIUS III. Being the Year of the WORLD 3971. And of the City of ROME 796. Consuls Claudius Caesar III. L. Uitellius ACTS CHAP. XII Vers. 2. And he killed Iames. §. 1. The Martyrdom of James the great WE are now come to the time of Great James his death For Agrippa coming the last year into Judea as we saw from Josephus and it not being probable that he should do this exploit before Easter as the circumstances told us we may justly take this year for its proper time and place Now about that time saith St. Luke Herod the King the Syriack addeth who is called Agrippa stretched forth his hands to vex certain of the Jews and he killed James the brother of John with the sword The first words About that time relate to what went before in the preceding Chapter vers 28. and meaneth in the days of Claudius Caesar. Now what should be the incentive of the spleen of Agrippa against the Church is not specified it may well be supposed it proceeded from that his Ceremoniousness and strict observance of Mosaick Rites which is mentioned by Josephus Concerning the Martyrdom of James under this his spleen we will content our selves with the words of the Text He killed James the brother of John with the sword accounting all other additional circumstances which may be found in officious Authors to be nothing else but gilded legends and fond inventions As that mentioned by Eusebius out of Cleniens his Hypotyposeon concerning his accuser that seeing his constancy to the death confessed the faith and was martyred with him That by Epiphanius that he lived and died a Virgin and that by * * * Tom. 2. Iulii 25. Surius who is the bell-weather for old winter tales that telleth That his body after his martyrdom was shipped by Ctesiphon and his fellow-Bishops for Spain that the Ship in six days was directed thither without Pilot or Compass but only by the influence of the Corps that it carried That at the landing the body was taken up into the air and carried near the place of its burial twelve miles off That Ctesiphon and his fellows werâ— led to it by an Angel And more such trash that it is but labour lost either to read or mention §. 2. The Apostles Creed The Creed was made upon this occasion saith a a a De Institut Cleric l. 2. c. 56. extat in Auctario ad Biblioth Patrum â—ol 620 Rabanus Maâ—…s as our Ancestors have delivered unto us The Disciples after the Ascension of our Saviour being inflamed with the Holy Ghost c. And being charged by the Lord to go to all Nations for the preaching of the Gospel when they are to part one from another they first make a common platform among themselves for their future preaching Lest being severed in place divers and different things should be preached to those that were invited to the faith of Christ. Being therefore together in one place and filled with the Holy Ghost they compose a short platform for their preaching conferring together what they thought And this they appoint to be given to them that believe and to be called Symbolum c. Thus he and very many others with him conceiving that the Apostles supplied not only the matter of the Doctrine contained in the Creed but the very form and words also For Peter said say they I believe in God the Father Almighty John The maker of Heaven and Earth James And I believe in Jesus Christ his only Son our Lord. Andrew Which was conceived by the Holy Ghost born of the Virgin Mary Philip Suffered under Pontius Pilate was crucified dead and buried Thomas He descended into Hell the third day he rose again from the dead Bartholomew He ascended into Heaven sitteth at the right hand of God the Father Almighty Matthew From thence shall he come to judge both the quick and the dead James the son of Alpheus I believe in the Holy Ghost the Holy Catholick Church Simon Zelotes The communion of Saints the forgiveness of sins Judas the brother of James The resurrection of the flesh Matthias The life everlasting Amen Thus the hundred and fifteenth Sermon de Tempore that goeth under the name of b b b Tom. 10. col 849. Austen but apparent that it is not his by this that here is reckoned the descent into Hell which in his book c c c Tom. 3. p. 143. de Fide Symbolo is quite omitted Now were this
of them according to the quinque-lateral form 668. Porters Their distribution and office their attendance were on doors gates guards c. 918 919. Possessed of the devil so often mentioned in the Gospel what they were p. 639. Christ only did dispossess them they were of two sorts p. 639 640. To be Bodily possessed was the saddest earthly misery could befal a man 640. Prayers are to be made for all and not as the Jews only for themselves and their own Nation p. 309. Prayers were made after the Phylacteries in the Morning p. 946 c. Hypocritical Prayers reproved by Christ. 1024. Praying was immediately performed after Baptism they who were Baptized coming out of the Water presently addressed themselves to Prayer 479. Preachers in the Synagogue were Priests and Levites or any other Learned men as well as they some of which had been Proselites and Mechanicks but these were first usually though not always ordained 612. Preaching whether inconsistent with Baptizing Paul saying that he came not to baptize but to preach the Gospel 217. Preaching in a Mount why used by Christ. p. 257. Preaching among the Jews was performed sitting 619. Predictions strange 820. Presidents or Overseers over the times of Service the Doors the Guards the Singers the Symbal Musick the Lots the Birds the Seals or Tickets the Drink-offerings the Sick the Waters the making of the Shew-bread Incence Vail and the Garments for the Priests what 903 904. Presidents of the Sanhedrim their Names and something of their History from the time of the Captivity 2007. Priest Christ was a Great Priest when and how p. 239. The Priest that was to burn the Red Cow was to be put apart seven days and where the place 2024. * Priesthood why changed from one House to another p. 51. It was valued by the Jews above all other things even above the Commandments of God 574. Priests and Levites how distinguished p. 89. There was a Consistory of them in the Temple to take care of the Affairs thereof and no further to act p. 281. They which were so busie in the Acts of the Apostles against Christianity were of the Sanhedrim p. 282. Their Courses in which they were to attend on the Temple Service p. 401 to 406. They were exceeding many p. 406. Some of them were a Guard to a King p. 406. They entred their Office at the age of thirty years p. 486. They could not cure the Leprosie but Christ did yet he was tender of their reputation p. 648. Their several Ranks p. 903. These were the Consistory of Priests p. 903. There were 24 Courses of them at what age they entered The manner of their Instalment p. 915. How cast into 24 Courses p. 916. According to their Division so were their Degree how they served p. 917. They were put for Heads of the Families of the Priests or chief of the 24 Courses c. 438 439 Priests Those that had blemishes ate of the Holy Things and served in the Wood-room by searching if any of the Wood for Sacrifices was Worm-eaten p. 1093. * Their Court and Desks prescribed p. 2025 to 2029. * what their Garments before and after the Law 2049. * Princes put for the Great Men of the Sanhedrim 1063. * Priority amongst the Disciples contested for at a most unseasonable hour p. 271. compared with p. 250 Prodigality what 849 850 Prodigies Very many before a great destruction in England and before the destruction of Rome and of Jerusalem and Persecution of the Primitive Christians 329 334 359 Professors of the Gospel were called Disciples Believers the Church devout Men Brethren and among the unbelieving Jews in scorn the Seat of the Nazarites at last Christians p. 871. Esseans were no Christians notwithstanding some affirm it 871 872 Prophaneness what 862 863. Prophesie and Tongues were the Gifts of the Holy Ghost p. 281. why they were given p. 281. Prophesie and Inspiration ceased when the Scriptures were finished p. 357 358. It had long ceased before John the Baptists time but began to revive with him p. 423. Text. Marg. It is put by it self in the Scriptures in Chapters as well as Books notwithstanding they were not so delivered p. 121. It had been in the Church ever since the fall of Adam Miracles but since Moses was in the Wilderness p. 701 702. Both ceased after the days of Zachary and Malachy p. 701 702. Prophesie from the death of Moses to the rising of Samuel was very rare 758 Prophet Christ was a Great Prophet when and how 239 Prophets one of the Titles of the Gospel Ministers p. 223. Prophets and Teachers were distinct Functions yet sometimes went together p. 288. The Scrutiny or judging of a Prophet belonged only to the Sanhedrim p. 321. The Law and the Prophets put for all the Old Testament and how p. 533 534. Any one that came in the Spirit of a Prophet had permission to Preach but all such were tryed whether true or false Hence it was that our Saviour and Paul c. had liberty to Preach in every Synagogue p. 613. How to know their Original 999 Prophets The four last Prophets viz. Ezra Haggai Zacchariah and Malachi are all said to dye in one year 2066 2068. * Proselites were admitted into the Jewish Church by Baptism 209 210. Proverbs of Solomon mentioned in Prov. 25. 1. were found in the Temple in an old Manuscript 106 Providence of God much seen in bringing good out of evil 48 Psalms of Degrees why so called p. 111. The Jews have a Rule that every Psalm that bears not the name of the Author of it in the Title is to be reputed of his making who was last named in the Title before but the Holy Ghost seems to intimate that David was the Author of all those that have no Author mentioned in the Title p. 761. The Book of Psalms Harmonized with the five Books of Moses 1019 Publicans what they were p. 230 231. Their Office at first was creditable but afterwards disgraceful p. 461 462. there were two sorts of them 660 Publick Prayers what 944 Pulpit of Wood in the middle of the Temple where the Minister of the Congregation stood p. 205. There was one also in the Court of the Women 973. Pulpits what 2027 * Punishing offences ought to have three causes 415. Marg. Purifyings were of four sorts in the days of Christ 585. Q. QUuadrans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what sort of measure p. 546 Quotations Allegations or Citations when taken out of the Old Testament by the New are sometimes two Places couched together as if they were one yet maketh it sure that the first is always that very Place which it taketh upon it to quote though the second be another p. 451. One place of Scripture quoting or citing another doth sometimes change the Words to fit the occasion 498. R. RAb Rabban Rabbi Titles given the Learned Jews came but in use a little before the Birth of Christ what they denote p.
XLVI The Country of Iericho and the situation of the City HERE we will borrow Josephus his Pensil a a a a a a Joseph de Bello lib. ◠cap. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Jericho is seated in a Plain yet a certain barren Mountain hangs over it narrow indeed but long for it runs out Northward to the Country of Scythopolis and Southward to the Country of Sodome and the utmost coast of the Asphaltites Of this Mountain mention is made Jos. II. 22. where the two Spies sent by Josua and received by Rahab are said to conceal themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Opposite against this lyes a Mountain on the other side Jordan beginning from Julias on the North and stretched Southward as far as Somorrha which bounds the Rock of Arabia In this is a Mountain which is called the Iron Mountain reaching out as far as the land of Moab But the Country which lies between these two Mount anous places is called The Great Plain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extended from the Village Ginnaber to the lake Asphaltites in length a thousand two hundred furlongs an hundred and fifty miles in bredth an hundred and twenty furlongs fifteen miles and Jordan cuts it in the middle Hence you may understand more plainly those things that are related of the Plains of Jericho 2 Kings XXV 5. and what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Region about Jordan means Matth. III. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Jericho is distant from Jerusalem an hundred and fifty furlongs eighteen miles and three quarters and from Jordan sixty furlongs seven miles and an half The space from thence to Jerusalem is desert and rocky but to Jordan and the Asphaltites more plain indeed but alike desert and barren This our Author asserts the same distance between Jericho and Jordan elsewhere in these words b b b b b b Antiq. lib. 5. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Israelites travailing forward fifty furlongs from Jordan encamped the distance of ten furlongs from Jericho that is in Gilgal in the East coast of Jericho Jos. IV. 19. But concerning the distance between Jericho and Jerusalem he does not seem to agree with his Country-men For however they according to their Hyperbolical style feign very many things to be heard from Jerusalem as far as Jericho to wit c c c c c c Tamid cap. 3 hal 8. the sound of the gate of the Temple when it was opened the sound of Migrepha or the little bell c. yet there are some of them who make it to be the distance of Ten Parsae d d d d d d Bab. Joma fol. 20. 2. 39. 2. Rabbath bar Bar Channah saith Rabbi Jochanan saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Jerusalem to Jericho were ten Parsae and yet from thence thither the voice of the high Priest in the day of expiation pronouncing the name Jehovah was heard c. The hinges of the gates of the Temple are heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as far as the eighth bound of the Sabbath that is as far as a Sabbaths days journey eight times numbred The Gloss hath these words The hinges indeed not further but the gates themselves are heard to Jericho There is an Hyperbole in their measuring of the space as well as in the rest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And that Plain burns in the Summer and by too much heat renders the air unhealthful for it is all without water except Jordan the Palms that grow in whose banks are more flourishing and more fruitful than those that grow more remote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Near Jericho is a very plentiful spring and very rich for watering and moistening the ground it riseth near the old City and Jesus the Son of Nave took it Of which Spring there is a report that in former times it did not only make the fruits of the Earth and of the Trees to decay but also the offspring of women and was universally unwholsom and harmful to all but it was changed into a better condition by Elizeus c. See 2 King II. 21. So that those waters which before were the cause of barrenness and famine did thenceforth produce fruitfulness and abundance and they have so great a vertue in their watering that whatsoever place they touch they bring on to a very speedy ripeness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they overflow the Plain seventy furlongs in length and twenty in bredth and there they nourish very fair and thick gardens of Palm-trees of divers kinds c. That place also feeds Bees and produceth Opobalsamum and Cyprinum and Myrobalanum so that one might not call it amiss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A divine Country c. Strabo speaks like things e e e e e e Strabo Geogr. lib. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Jericho is a plain cirrounded with Mountains which in some places bends to it after the manner of a Theatre A grove of Palmtrees is there with which are mixed also other garden plants a fruitful place abounding with Palmtrees for the space of an hundred furlongs all well watered and full of habitations The Royal Court and Paradice of Balsom is there c. And Pliny f f f f f f Plin. lib. 5. cap. 14. Jericho planted with Groves of Palms and well watered with springs c. Hence the City is called the City of Palmtrees Deut. XXXIV 3. and Judg. I. 16. where for that which in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the City of Palmtrees the Targum hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the City Jericho which nevertheless Kimchi approves not of reckoning the City of Palmtrees to be near Hebron whom see See also the Targum upon Judg. III. 13. and Kimchi there and the Targum upon Judg. IV. 5. When you take a view of that famous fountain as it is described by Josephus thence you understand what waters of Jericho the Holy Ghost points out in Jos. XVI 1. And when you think of that most pleasant Country watered from thence let that Rabbinical story come into your mind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gift of Jericho of five hundred cubits square granted to the sons of Hobab Moses father in Law of which see Baal Turim upon Numb X. 29. and the Rabbins upon Judg. I. CHAP. XLVII Iericho it self WE read that this City was not only wasted by Josua with fire and sword but cursed also Cursed be he before the Lord who shall rise up and build that City Jericho Jos. VI. 26. a a a a a a Hieros Sanhedr fol 29. 4. Nor was another City to be built say the Talmudists which was to be called by the name of Jericho nor was Jericho it self to be built although to be called by another name And yet I know not by what chance this City crept out of dust and rubbish lived again and
and began to be called Bethany Concerning which we have discoursed more largely in another place VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They went up into an upper room 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To an upper room in Talmudic Language I. It was very familiar with that Nation that when they were to concern themselves with the Law or any parts of Religion out of the Synagogue they went up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into an upper Room some uppermost part of the house q q q q q q Juchasin fol. 23. 2. Abniah a very rich man invited Rabban Johanan ben Zacchai and his Disciples and Nicodemus c. to a Feast which he made at the Circumcision of his Son when the feast was done Rabban Johanan and his Disciples went up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into an upper Room and read and expounded till the fire shone round about them as when the Law was given at Mount Sinai Abniah was amazed at the honour that was given to the Law and so devoted his Son to the Law Take notice that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an upper-room is distinct from a dining-room where they dined and supped and there it was they handled the Law and divine things to which if that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 large upper room mentioned Mark XIV 15. and Luke XXII 12. where our Saviour celebrated the Passover had any affinity it seems to have been something different from a common dining-room II. Such a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or upper-room I presume was the Beth Midras of this or that Rabbin r r r r r r Juchas fol. 45. 2. R. Simeon saith I saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of the upper room that they were few in number that is if I take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aright the Sons or Disciples of Beth Midras but I will not contend in this matter s s s s s s Hieros Schab fol. 3. 3. Those are the traditions which they delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the upper room of Hananiah ben Hezekiah ben Garon and many instances of that kind Of this kind seems that upper chamber at Troas mentioned Acts XX. 8. And so where we meet with the Church in such or such an ones house it seems to look this way viz. some upper part of the house sequestred on purpose for the assembling of the Church in the same manner that the Beth Midras was set apart for the meeting of the Disciples of this or that Rabbin And as the Beth Midras was always in the house of some Rabbin so probably for the most part were these Churches in the house of some Minister or Doctor of the Church Was not Aquila such an one in whose house we find a Church mentioned Rom. XVI 5. compared with Acts XVIII 26. Was not Philemon such an one Philem. ver 2. VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About an hundred and twenty THE same number was Ezra's great Synagogue t t t t t t Juchas fol. 13. 2. Ezra was the head of all he was the twenty second receiver of Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his whole Sanhedrin consisted of an hundred and twenty Elders There was no stated Council in any City under this number u u u u u u Sanhedr fol. 17. 2. Maimon Sanhedr cap. 1. How many men are requisite in a City that it might be capable of having a Council setled in it An hundred and twenty What is their office Three and twenty are to make up the number of the lesser Sanhedrin And there are three classes of twenty three behold there are ninety two There are ten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be at leisure for the Synagogue behold there are an hundred and two Two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Plantiff and the Defendant who have business before the Sanhedrin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two crafty witnesses those who by their counter-evidence might implead the witnesses if possible of a lie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two counter witnesses against those counter witnesses Two Scribes Two Chazanim two collectors of the Alms and a third to distribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Physitian The Gloss hath it one to circumcise Infants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Artificer Chirurgion the Gloss is one to let blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Libellary i. e. one that was to write bills of Espousals Divorces Contracts c. and a Schoolmaster behold an hundred and twenty If you will pick any thing out of this parity of number you may However certainly the number of those we have now before us ought always to occur to mind when we read such passages as these They were all with one accord in one place Act. II. 1. They were all scattered abroad excepting the Apostles Chap. VIII 1. So Chap. XI 19. c. Beside the Twelve Apostles and Seventy two Disciples who can tell us who those other thirty six were that were to fill up the number what kind of men of what degree and quality who though they were neither of the number of the Twelve Apostles nor the Seventy Disciples yet were admitted members of that great and holy Consistory Reason it self seems against it that any women should be accounted of that number As also it is plain that though there were more in the City that believed yet these were for some special cause and reason ascribed into this peculiar fellowship and number As to the Twelve and the Seventy we need not enquire as to the rest let us see whether it may not be intimated to us ver 21. that they had been the followers of Christ in company with the others from the very first of his publishing the Gospel That Peter should be always in the head of them and have the chief parts in the whole History as their Prolocutor and chief actor must be attributed 1. To his Seniority he being older than any of the other twelve And whereas under this notion of his age he had been their chief speaker all the while that our Saviour conversed amongst them it was but just and reasonable he should hold the same place and quality now that their Lord was gone 2. To his repentance As what was but necessary that he who had so scandalously fallen might by his future zeal and religion as much as possible give some considerable testimonies both of his repentance and recovery 3. He was design'd to the Apostleship of Circumcision as the chief Minister it was fit therefore that he should be chief amongst those of the Circumcision But when we stile him the chief Minister of the Circumcision we do not dream of any Primacy he had over the other Ministers of the Circumcision only that the greatest work and the widest space of that Ministry fell to his lot viz. Mesopotamia or the Babylonish and Assyrian Captivity namely the Jews in Babylon and the Ten Tribes mixt with them
upon horses and so they appeared if we will believe the Historian in that fight at the lake Regillus leading on the Roman horse and so pressing upon the enemy that under their conduct the victory was obtained b b b b b b Dionys. lib. 6. But another time the Pseudo-Castores false Castors and Pollux appeared not so fortunately c c c c c c Pausan. in Messenjacis vel lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. While the Lacedemonians were celebrating the Feast of Castor and Pollux within their Camp and had given themselves to sports and drinking after dinner Gonippus and Pandoremus two Messenian young men that were wont to wast the Lacedemonians of a sudden appear amongst these Lacedemonians clothed in white Tunicks and purple cloaks mounted on beautiful horses the Lacedemonians beholding them and supposing them no other than Castor and Pollux and that they were come to their own Festivals worship them and make their prayers to them But the young men as soon as they found themselves received in the midst of them break through them making slaughter every where with their launces and so a great number being slain they return safe to Aâ—dania casting a reproach upon the Feast of Castor and Pollux From the habit of these Pseudo-Castors false Castor and Pollux it is easie conjecturing in what form they were wont to be pictured who in the judgment of the deceived people were the true ones Comely young men in comely apparel and riding on horseback and yet they are sometimes drawn on foot as in that obscure passage of the same Pausanias d d d d d d Pausan. in Atticis vel lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the Latin Interpreter renders it The Temple of Castor and Pollux is very ancient where young men are beheld sitting on horseback But the words of the Author are plainly to this purpose that Castor and Pollux are drawn standing and their boys on horseback There is something parallel in another place of this Author that gives some light in this matter e e e e e e In Corinthiacis vol. lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After this is the Temple of Castor and Pollux They are pictured themselves and their two sons Anaxis and Mnasinous and together with them their mothers Hilaria and Phebe done by the skill of Dipenus and Scyllis in Ebony-wood the greater part even of the horses being made of Ebony the rest though very little of Ivory It was believed they were propitious Deities to Mariners and therefore does the Centurion having been so lately shipwreckt so much the rather commit himself to a ship that carried that sign And what doth St. Paul say to such a superstition He knew he had the convoy and protection of a better Deity nor is it improbable but that the Centurion had imbibed something of Christianity himself and it would be strange if some of the Soldiers by so long society with St. Paul had not also But it seems there was no other ship ready at least no other that was bound for Italy VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We came to Puteoli 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Strabo lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a City a very great Mart-Town where there are havens for Ships made by art and labour Whence it is less wonder if now there were Christians there either such as were Merchants themselves or such as were instructed in Christianity by Merchants trading there The Jewish writers make some mention of this place with this story g g g g g g Echah rabbatha fol. 81. 2. Rabban Gamaliel and R. Eliezer ben Azariah and R. Joshua and R. Akiba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went to Rome i. e. made a voyage to Rome as in this Chap. ver 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we went toward Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they heard the sound of the multitude at Rome being distant an hundred and twenty miles Therefore they began to weep but R. Akiba laughed They say unto him O Akiba why shouldst thou laugh while we weep He saith unto them and why should you weep They make answer have we not cause to weep when these Gentile Idolaters worship their Idols and yet remain prosperous and quiet whiles in the mean time the Temple the footstool of our God is become a flame and an habitation for wild beasts Have we not cause to weep To whom he answereth for this very cause do I laugh for if it be so prosperous with those that provoke God to anger how much more shall it be so to those that do his will This story is repeated elsewhere h h h h h h Maccoth fol. 24. 1. and there instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puteolus it is set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet the Gloss upon the place quoted out of Echah rabbathi tells us that in the third Chapter of the Treatise Maccoth it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 St. Paul and the rest abide at Puteoli seven days at the entreaty of the Christians of that place which redounded to the credit of the Centurion whose leave must be obtained in that case so that his yielding so far may somewhat argue that he favoured Christianity VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They came to meet us as far as Appii forum and the three Taverns VIA Appia and Appii forum are much spoke of in Authors but the mention of the Three Taverns is not so frequent There is mention in Zosimus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The three Victualing houses where Severus the Emperour was strangled by the Treason i Zâ—â—im lib. 2. of Maximinus Herculeus and Maxentius his Son Hebrew and Talmudical EXERCITATIONS Upon some few CHAPTERS of the EPISTLE to THE ROMANS CHAP. III. VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They are all gone out of the way c. I. THIS with the following part of the quotation is taken out of the fourteenth Psalm according to the Greek Version being indeed added to the Hebrew context which is in truth a thing not unusual either to those Interpreters or the ordinary Interpreters in the Synagogues We have already observed elsewhere that there stood by the Reader of the Law and the Prophets in the Synagogues an Interpreter that was wont to render what was read to the people in the Hebrew into their own Language and that it was a very usual thing for those Interpreters to expatiate and by way of Comment to Preach upon the words that had been read Concerning which I have given some instances a thing also observable enough in the Chaldee Paraphrasts II. That the Greek Interpreters did the same thing upon this Psalm I do not question indeed the thing speaks it self especially if we take notice of the subject which is discoursed of there But let this be taken notice of by the
VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But every woman I. IT was the custom of the women and that prescribed them under severe Canons that they should not go abroad but with their face vailed If m m m m m m Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 24 a woman do these things she transgresseth the Jewish Law if she go out into the street or into an open Porch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there be not a vail upon her as upon all women although her hair be rolled up under a hood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What n n n n n n 〈◊〉 fol. 72. 1. is the Jewish Law Let not a woman go with her head uncovered This is founded in the Law for it is said of the suspected wife The Priest shall uncover her head Numb V. 18. And the tradition of the School of Ismael is that the Daughters of Israel are admonished hence not to go forth with their heads not vailed And o o o o o o Schab â— â—0 1 Modest women colour one Eye with paint The Gloss there is Modest woman went vailed and uncovered but one Eye that they might see and that Eye they coloured p p p p p p Bava Kama fol. 90. 2. One made bare a womons head in the street she came to complain before R. Akiba and he fined the man four hundred Zuzees II. But however women were vailed in the streets yet when they resorted unto holy Service they took off their vails and exposed their naked faces and that not out of lightness but out of religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q 〈◊〉 fol. â—â— 1. The three feasts are the Scabs of the year The Gloss is The three feasts Passover Pentecost and Tabernacles are the breakings out of the year by the reason of the association of men and women and because of transgressions Because in the days of those feasts men and women assembled together to hear Sermons and cast their Eyes upon one another And some say that for this cause they were wont to fast after Passover and Pentecost From whence it may readily be gathered that men and women should not so promiscuously and confusedly meet and sit together nor that they should so look upon one another as in the Courts of the Temple and at Jerusalem when such innumerable multitudes flocked to the Feasts but that women should sit by themselves divided from the men where they might hear and see what is done in the Synagogue yet they themselves remain out of sight Which custom Baronius proves at large and not amiss that those first Churches of the Christians retained When the women therefore did thus meet apart it is no wonder if they took off the vails from their faces when they were now out of the sight of men and the cause of their vailing being removed which indeed was that they might not be seen by men The Apostle therefore does not at all chide this making bare the face absolutely considered but there lies something else within For III. This warning of the Apostle respects not only publick religious meetings but belongs to those things which were done by men and women in their houses and inner chambers for there also they used these rites when they prayed and handled holy things privately as well as in the publick assemblies r r r r r r Hieros Avâ—â—ah Zâ—râ—h fol. 4â— 1. Rabban Gamaliel journying and being asked by one that met him concerning a certain vow he light off his horse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vailed himself and sat down and loosed the vow So R. Judah Bar Allai on the Sabbath Eve when he composed himself in his house to meet and receive the Sabbath they brought him warm water and he washed his face and hands and feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And vailing himself with his linnin cloth of divers colours he sat down and was like the Angel of the Lord of Hosts So in the example of Nicodemus lately produced He went into his School alone privately and vailed himself and prayed So did men privately and women also on the contrary baring their faces privately A reason is given of the former namely that the men were vailed for reverence towards God and as being ashamed before God but why the women were not vailed also the reason is more obscure A more general may easily be rendred viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a woman was loosed or free from the precept that is from very many rites to which men were subject as from the carrying of Fringes and Phylacteries from these or the other forms and occasions of prayers and from very many Ceremonies and Laws to which men were bound s s s s s s In Menachoth fol. 43. 2. R. Meir saith Every man is bound to these three benedictions every day Blessed be God that he hath not made me a Heathen that he hath not made me a woman that he hath not made me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stupid or unlearned But Rabb Acha bar Jacob when he heard his Son saying Blessed be God that he hath not made me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlearned stuck at it and upon this reason as the Gloss interprets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because a Heathen and a woman are not capable of the precept but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rude or unlearned man is capable Deservedly therefore God is blessed that God made him not a Heathen or a woman By this Canon that a woman was loosed from the precept they were exempted from covering the face during Religious Worship when that precept respected men and not women But if you require a more particular reason of this exemption what reason will you find for it It is almost an even lay whether the Canonists exempted women from vailing because they valued them much or because they valued them little In some things they place women below the dignity and without the necessity of observing those or the other rites and whether in this thing they were of the same opinion or that on the contrary they attributed more to the beauty of the faces of women than of men is a just question But whether the thing bend this way or the other the correction and warning of the Apostle doth excellently sute to this or to that as it will appear in what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dishonoureth her head Dishonoureth her head What head That which she carries upon her shoulders Or that to which she is subjected As the man to Christ the woman to the man That the Apostle is to be understood especially of the later appears from the verse before and indeed from the whole context For to what end are those words produced vers 3. I would have you know that the head of the woman is the man c. unless that they be applyed and make to the Apostles business im the verses following Nor
Angels Whom Whether because of good Angels or because of bad Or because of the Ministers The Reader knows what is said for this sense and for that and for the other which we will not repeat I. Truly if I would understand A vail by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power by Angels I would understand Devils which are called Angels in this very Epistle Chap. Vâ— 3 Aâ—â— iâ— I were of opinion that the Apostle treated here of publick Assemblies only I would render his words to this sense A woman in the publick Assembly of the Church ought to havâ— her face vailed because of the Devils namely that they ensnare not men by the appearance of the beauty of womens faces and provoke them to gaze upon their faces and to behold them with lascivious eyes while they ought rather to look up to Heaven and to be intent upon divine things II. Or if by Angels are to be understood Ministers our Interpretation doth suit very well which makes a vail a sign of shame and reverence before God not of subjection towards the husband For certainly this sounds more Logically women are to be vailed in Religious Worship as being ashamed before God therefore let them be vailed before those who are the Ministers of God than that women are to be vailed in Religious Worship because they are subject to their husbands therefore they are to be vailed before Ministers III. If we take Angels in the most proper sense that is for good Angels and attribute its most proper sense to the expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To have power that is to have power in ones own hand then we might interpret the place after this manner A woman hath not the power of her own head in her own hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of God but is to be vailed in reverence towards God but she hath the power of her head in her own hand of not vailing her self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of the Angels for she oweth not such a Religious reverence to them IV. But I suppose the Apostle looks another way And I. That he does not here speak in his own sense but cites something usual among the Jews not so much to dictate some rule for Christian women as to produce a Jewish custom in confirmation of those things which he had said immediately before II. He had said That the woman is the glory of the man that she was of the man that she was made for the man c. And this may testifie that which is said among the Jews The woman ought to have in her own hand power of her head because of the Angels III. But now there was among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels or messengers of Espousals who were deputed by this or that man to espouse a wife for him that deputed him Concerning which Angels the Masters here and there discourse largely but especially see Kiddushin b b b b b b Cap. 2. Where it begins thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man espouseth a wife to himself either by himself or by his Angel or Deputy IV. But now although the Canons of the Masters required and the custom of the Nation approved the vailing of womens faces in the streets yet it was permitted women to bare their faces to adorn them to beautifie them in order to honest marriage which reason it self and the custom of the Nation confirms and the Rabbins teach V. Hither the reasoning of the Apostle in this place seems to refer Woman was created for man vers 9. Which is proved O ye Jews by your own consent when ye decree that a woman hath power and ought to have it in her own hand over her own head because of the Angels of Espousals Let her bare her face if she will that she may appear beautiful let her vail it if she will that she may appear modest She hath free power in her own hands to promote her own Espousal and Marriage that she may be for a man since she was created for man VI. It is true indeed that especially obtained which immediately almost followeth after the words newly alledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is commanded that a man espouse a woman by himself rather than by his Deputy and that which presently follows Let no man espouse a woman before he see her c c c c c c Kiddush fol. 41. 9. But it was very frequently done that after one had seen a woman he betrothed her to himself by his Angels or Deputies either out of his own modesty or some necessity compelling him VII Hence the Apostle seems to make mention of those Angels rather than of the men that deputed them to that business and that the more strongly to confirm and prove the thing which he treats of As if he should say The woman hath not only power of her head to bare her face before him who is to be her husband but before them who are sent and deputed by him to betroth her and from this very thing saith he it is clear that the woman was created for the man seeing she that she might be for the man hath such a power of uncovering her face before those Angels who come to espouse her when otherwise by the custom of the Nation it were not lawful The Apostle conceals the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Espousals and saith only Because of the Angels not Because of the Angels of Espousals for by the very scope of his discourse that is easily understood when in the words immediately going before he saith The woman is created for the man So also the Talmudists very frequently use the single word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels when once it is known that they are speaking of Espousals VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That if a man have long hair c. WHether the Apostle reproves mens long hair by occasion offered from his discourse of womens long hair or which is not improbable that these Judaizing Corinthians as yet retained Nazarite-ship and for that cause let their hair grow that which he saith That nature it self teacheth that it is a disgrace for a man to have long hair is sufficiently confirmed from hence that it is womanish There were indeed divers Nations which wore long hair as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The long haired Acheans in Homer Gallia Comata Gaul whose Inhabitants wore long hair in the Historians c. But whether in this they followed the light of nature or rather did it out of their barbarous breeding or that they might appear more terrible to their enemies is upon good reason inquired You will say then whence comes it to pass that the Nazarites let their hair grow and that by divine command I answer it was a sign of humiliation and self-denyal as abstaining from Wine and Grapes also was It made a shew of a certain religious slovenliness and contempt of a mans self They are
out its own Eyes and chuse to be blind and live in darkness when it hath Eyes and light A doleful thing that men should be killed because they will not be fools Think of the hundreds that have gone to the fire and faggot because they could not believe Transubstantion because they could not believe that which is contrary to Reason Religion and the trial of the Sences therefore they must be put to a most cruel death Poor England because she will not be Popish must be no more because she will not lose her wits she must lose her life Poor Abel must be murthered because he will not be such a wretch hypocrite and vilain as Cain This is all the quarrel they had against us because we would not be of such a Religion as they are of and had no mind to build our Salvation upon straw and stubble Think of this and of the constant practise of Rome to seek to destroy those that will not be of her mind and Religion then guess who is the Gog and Magog in the Text that takes up persecution and fighting against those that will not be deceived by Satan as they themselves are The design of this day engageth us to hate Popery that must be maintained and propagated with blood and force I shall not dispute which is the true Religion the Protestant or the Popish Only set Jacob and Esau before you whether of the two is more lovely Popery is rough and rugged witness the Inquisition the Massacre the Marian days and the fift of November Think of these and hate Popery Let me enlarge my self a little upon this subject what a great cheat Satan puts on men when he deceives them to become enemies to true Religion There was hardly ever any persecutor of the truth in the World but he would confess this truth so that I might need no other proof of it but the confession of such enemies Paul when he murthered the members of Christ without mercy or measure he would be ready enough to say Oh! it s a cursed cheat the Devil puts upon men when he sets them to be enemies to persecute the true Religion but this Sect of Nazarens that I persecute they are Hereticks Apostates and t is a good deed to persecute them for they are fallen from the Religion of their Fathers Bonner that Butcher of Hell that so bloodily murthered so many of the Saints of God in Queen Maries time he would be ready enough to say Oh! it s a cursed cheat of the Devil to set men upon persecuting true Religion but these Lollards these Protestants are desperate Hereticks horrid Apostates that have fallen away from holy Mother Church of Rome and it is fit such men should not live And none that hates and persecutes another for Religion but he will be ready to say in the like kind this being one arrand and very general cheat of Satan to make all men though of the falsest worst and most damnable Religion or profession of Religion to believe theirs is the best The greatest Dispute in the World is which is the true Religion and as the Apostles upon Christs speaking of one betraying him every one asked Is it I So will every Religion in the World upon this Question Which is the true Religion answer It is I. The Jew saith His the Turk His the Papist His the Protestant His one Protestant his manner of worship and profession is best another His and a third His. Like the two Hostesses before Solomon about the living and dead child one saith the dead Religion is thine and the living mine and another nay my Religion is the living but thine the dead How is it possible to determine this controversie about which there hath been so much quarreling and so many many vast Volumes written And if we do not determine which is true Religion we can make nothing of the Doctrine before us which speaks of Sataus cheating men to be enemies to it It would speak high to undertake to determine when dispute is betwixt so Learned Men. But let me give you these two marks of it which also may help to give some caution against being enemy to it I. That is the true Religion and true Religiousness that the Devil hates most That is the King of Israel that the Captains of the Syrians bend themselves most to fight against 1 Kings XXII Need I to tell you how the Devil in the Revelations is continually fighting against the true Saints of God and their Religion It hath been his quarrel ever since God set the enmity between the Womans seed and him Gen. III. 15. Now certainly it may be a very pregnant mark of discerning what a mans Religion and Religiousness is by computing whether the Devil have reason to hate it or no. In the great question twixt Papists and us whether is the true Religion Bring them to the touchstone hath the Devil any cause to hate worshiping of Images to hate the casting away the Scripture and taking up the wretched Traditions of Men to hate their nurseling of the people in Ignorance and the blind leading the blind into the ditch to hate the Popes pride and arrogance against God and Christ and Kings and Princes the Clergies domineering over the Consciences of Men to keep them blind and so as they may make a prey of them In a word hath the Devil any reason to hate that Religion that is nothing but paint and show and outside and no life of Religion at all in it These things make for him and are on his side and bring him Souls to Hell heaps upon heaps and he hath no reason to be an enemy to these Hath the Devil reason to hate or hinder the Religion and Devotion of him that is huge devout in the Church in all ceremonial and formal appearance and they would take him for a Saint or an Angel but out of the Church he is loose covetous malicious cruel prophane and no better than a Devil Such mens Religion will never do the Devil any disadvantage or be any diminishment to his Kingdom But that Religion that gives God his due in holy and spiritual Worship in holy and spiritual walking that devotion that serves God in Spirit and Truth that Ministry that in care and constancy and conscientiousness is always striving to bring Souls to God and to bring them beyond the form to the power of godliness and to deliver them from the power of darkness to the Kingdom of Gods dear son Let any man of reason and understanding guess whether Satan do not cannot choose but hate such a Religion Devotion Ministry So that as Solomon judged this live child is that Womans because her bowels earn towards it so may we very well judge that to be the true and best Religion and Religiousness that the Devils bowels earn against that he cannot but hate and be enemy to II. That is the best and truest Religion and Religiousness that sheweth forth