the Justice of God that Christ was to satisfie and if he could not have done that then there would have been some reason he should have suffered his wrath The Justice of God challenged obedience of men or no coming to Heaven satisfaction for disobedience or they must to Hell Here is enough saith Christ to serve for both ends They have disobeyed here is obedience more than all their Disobediences do or can come to They cannot obey as they should here is that that makes it out viz. Obedience infinite III. The truth was that Christ had to deal with the wrath of the Devil but not at all with the wrath of God Consider but these passages and see what was the stress that Christ had to deal withal in his Passion First That Gen. III. 15. He shall bruise thy head and thou shalt bruise his heel Satan the seed of the woman shall destroy thee This is explained Heb. II. 14. For as much as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death that is the Devil And 1 Joh. III. 8. For this purpose the Son of God was manifest that he might destroy the works of the Devil And then observe that Joh. XIV 30. The Prince of this world cometh and hath nothing in me And Luke XXII 53. When I was daily with you in the Temple ye stretched forth no hands against me but this is your hour and the power of darkness While I preached there was a restraint upon you because my hour was not come but now you and Hell are let loose to have your full swing against me There was a Combate proposed in the sufferings of Christ before God and Angels Twixt whom Christ and the wrath of God No but twixt Christ and Satan and all his power What doth God in this quarrel Doth God fight against Christ too as well as the Devil Was his wrath against him as well as the Devils wrath What against his own Champion his own Son No he only tries him by affliction not overwhelms him with his wrath He only lets him alone to him to be the shock of Satan He little assists Satan by his wrath laid on his own Champion See the great Mystery of this great Dispensation in brief God had created the first Adam and endued him with abilities to have stood Thus endued he leaves him to stand of himself and permits Satan to tempt him and he overcomes him and all mankind are overthrown God raised up a second Adam endued with power to foil Satan do he his worst and not only with power to withstand Satan if he will but a will that could not but withstand Satan He sets him forth to encounter and leaves him to himself lets Satan loose to do his worst Satan vexeth him with all the vexation Hell could inflict upon him Did not God love his Son look with dear bowels upon him all this while It is a very harsh opinion to think that Christ undertaking the combate for the honour of God against his arch-enemy that obeying the Will of God even to the death that retaining his holiness unmoveable in the midst of all his tortures paying God an infinite obedience it is harsh I say to think that God should requite him with wrath and look upon him as a wretched damned person No it was the wrath of the Devil that Christ had to combate with not the wrath of God at all IV. Though Christ is said to bear sins yet for all that God did not look upon him any whit the more wrathfully or in displeasure but rather the more favourably because he would bear the sins of his people For God looked on Christ not as a sinner but as a Sacrifice and the Lord was not angry at him but loved him because he would become a Sacrifice Joh. X. 17. Therefore doth my Father love me because I lay down my life Esa. LIII 12. Therefore will I divide him a portion with the great and he shall divide the spoil with the strong because he hath poured out his Soul unto death Do those words speak the anger of God No his wel-pleasedness his rewarding him for that he would be numbred with transgressors being none but a Lamb without spot and blemish Some say That Christ was the greatest sinner murderer c. because he bare the sins of those that were so which words border upon blasphemy and speak besides a great deal of imprudence and inconsideration See Levit. XVI 21 22. And Aaron shall lay both his hands upon the head of the live Goat and consess over him all the iniquities of the children of Israel and all their transgressions in all their sins putting them upon the head of the Goat And the Goat shall bear upon him all their iniquities Is it not sensless now to say That the Goat was the greatest sinner in Israel Was he any whit the more sinful because the sins of the people were put upon him And so of other sacrifices on whose heads hands were laid and sins put was the wrath of God upon the Sacrifice No the pleasure of God was upon it for attonement In such sense are those places to be taken Isa. LIII 6. The Lord hath laid on him the iniquity of us all 1 Pet. II. 24. Who his own self bare our sins in his own body on the tree 2 Cor. V. 21. He hath made him to be sin for us who knew no sin He bare our sins not as a sinner but as a Sacrifice And that Joh. I. 29. makes it plain Behold the Lamb of God that taketh away the sins of the World As a Lamb at the Temple bare the sins of the people so Christ bare our sins How Was the Lamb guilty or sinful No as an attonement and sacrifice And so God looked on Christ as a Sacrifice well pleasing to him not as sinful at all Need we any more illustration Observe that Exod. XXVIII 36 38. And thou shalt make a plate of pure gold and grave upon it like the engravings of a signet Holiness to the Lord. And it shall be upon Aarons forehead that Aaron may bear the iniquity of the holy things which the children of Israel shall hallow in all their holy gifts and it shall be always upon his forehead that they may be accepted before the Lord. Holiness to the Lord because he bare iniquity It should rather have been Unholiness if Aaron had been any whit the more sinful for bearing the peoples iniquities But he is said to bear their iniquities because he by his office undertook to attone for them How did God look upon Aaron in his Priesthood With anger because he bare the iniquity of the people Nay with favour and delight as so excellent an instrument of attonement Such another passage is that Levit. X. 17 c. Wherefore have ye not eaten the sin offering in the holy place
reading of Isa. 7. 8. viz. that in the Hebrew it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. six and five not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sixty and five though this last agree with all the versions too and consequently that it was to be six and five or eleven years not sixty and five to the time when Ephraim should be no people to the taking of Samaria and captivating the ten Tribes I say this assertion of his is to be rejected however otherwise that place is to be interpreted because it is inconsistent with Chronology as well as for other reasons For this Prophesie must be in the third year of Ahaz at the furthest because it was in the time of Pekah King of Israel when he invaded Jerusalem with Resin King of Syria Ahaz began to reign in the seventeenth year of Pekah's twenty years reign 2 Kings XVI 1. and therefore could be contemporary with him but three years at most But now from Ahaz's third year to the taking of Samaria which was the ninth of Hosea King of Israel was eighteen years not eleven as Grotius would have it Even to the beginning of the siege it was fifteen years For Hosea began to reign in the twelfth of Ahaz 2 Kings XVII 1. there is nine years and Samaria was taken in the ninth of Hosea there is nine more The reason of Grotius's mistake we read in the 2 Kings XV. 30 viz. that Hosea siew Pekah and reigned in his stead This he takes to have been immediately after Pekah's death which is not necessary And it appears from the other computation that there was an Interregnum in the Throne of Israel seven years or at least that Hosea was not accounted to reign as our Author hath observed The reason of which he probably conjectures to have been that Shalmanezer the Assyrian King had conquered him and his Kingdom and kept them for about seven years afterwards he permitted him to govern as his Tributary or Hosea by force rescued himself from that subjection Our Author in pag. 104. makes the same observation serviceable for the methodizing and explaining Isa. 1. 9. and XIV 28. Once more the most probable reading of that known place Exod. XII in the Samaritan Text and Alexandrine Copy of the Septuagint is determined by Chronology A number of other places there are both in the Prophesies and Epistles especially beholding to the knowledge of the time both of their writing and matter for their meaning As on the other hand oftimes the matter is a Character of the time The proof of the completion of Prophesies by Chronology is a matter of great importance to assure us that there hath been such a thing as Revelation in the World by one of the greatest Miracles the prediction of contingent futurities As that of the habitation and servitude of Abraham and his posterity in Canaan and Aegypt four hundred years a round and even number for an uneven and more particular a thing so usual in the Scriptures that the Rabbins have made a rule of it in the interpretation of them And the number four hundred and thirty recorded Exod. XII is an argument of no design in the Writer or Compiler of the Pentateuch to make the Prophesie and its Completion exactly agree but that he set down as he receiv'd by writing tradition or Inspiration Remarkable also are indeed the Prophesies of the pollution of Jeroboam's Altar about three hundred and fifty years after the prediction by Josiah offering up the Priests of Baal and burning mens bones upon it 1 King XIII 2 23. That of Daniel's seventy weeks or four hundred and ninety years from the going out of the Decree to the coming of the Messiah That of the 70 years Babylonian Captivity The express naming of King Cyrus who should shew favour to the Jews in giving them liberty to rebuild their Temple and City That of the Destruction of the Temple before the end of one generation predicted by our Saviour The time of prediction and completion of these things that the one is before the other and how long is to be taught and proved by Chronology But these things are here only to be set down as known examples it requires leisure and some diligence to examine them Finally Chronology sixes things in our memories and makes it more easie and pleasant to apprehend and remember them The next is Chorography or the knowledge of places This also is extremely helpful to our understanding imagination and memory Generally we cannot well conceive nor remember any intellectual objects such as are the qualities tempers and dispositions of mens minds without some sensible circumstances nor sensible objects such as bodily actions and speech without the circumstance of place And we may observe in our reading when we desire to understand and retain what we read if we find not such circumstances related we fancy them and make them to our selves This also prevents errors in the interpretation of the Scriptures and is often necessary to it especially in the Prophets where frequently the names of notable places as Cities Mountains or Rivers are set to denote whole Countries their Inhabitants and Qualities as Isa. II. and every where What is so common needs no others instance Concerning Copies and Translations they are of great use 1 To evidence and confirm the Integrity of any Copy of the Original Text though there be great difference between these and all are not of the like weight and Authority Generally speaking just to mention my conjecture I reckon the Samaritan Text and Version in the first place after the Hebrew next the Paraphrase of Onkelos on the Pentateuch then the Syriack Version in the English Polyglots then the Vulgar Latin then the present Septuagint then the Arabick Version then the Aethiopick then the other Chaldee and Persian paraphrases Thus for Example that the old original reading of the place before cited Isa. 7. 8. was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grotius affirms but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in all our Hebrew Copies is very probably argued from the agreement of all our Translations In Deut. X. 6. The Hebrew and Samaritan Texts are contrary one to the other besides there is a whole sentence in the Hebrew which is not in the Samaritan According to the Hebrew it is And the children of Israel took their journy from Beeroth of the children of Jaakan to Moserah there Aaron died and there he was buried c. But in the Samaritan it is and the children of Israel went from Moserah and pitched their tent among the sons of Jaakan And then all the encampments of the children of Israel being interposed and reckoned up as Numb XXXIII it follows then died Aaron c. But all the other Versions exactly agreeing with the Hebrew Copy are a very good argument for its reading and that it may be reconciled with the History Numb XXXIII 31 38. in some such manner as is done by our Author pag. 38.
7. c. 1 Sam. 4. 21. 1 Chron. 4. 29. and sometimes by the standers by at the birth as Gen. 38. 29. and 25. 25. Ruth 4. 18. but the Father at the Circumcision had still the casting voice whether the name should be so or no as appeareth by Jacobs changing Ben-oni into Benjamin Now Zacharie being dumb and the mother having given it no name at the birth the persons present undertake to call it by the name of the Father And now is he in circumcising that is the man appointed to be the first overthrow of Circumcision by bringing in Baptism instead of it R. Solomon from the Talmud in Sanhedrin expoundeth Jerem. 25. 10. I will take from them the sound of the milstones and the light of the candle to this sense The sound of the milstones signifieth the Feast at a Circumcision because they ground or bruised Spices for the healing of the sore and the light of the Candle signieth the Feast it self Thus do they confess a decay of Circumcision to be foretold by the Prophet and yet they stick not to deny most stiffly that Circumcision must ever decay Vers. 63. He wrote saying That is expressing or To this purpose as Exod. 18. 6. And Jethro said to Moses I Jethro come unto thee That is he signified so much by Letter as the serious viewing of the story will necessarily evince And so 2 King 5. 6. And he brought the Letter to the King of Israel saying not that Naaman that brought the Letter spake the words that follow but the Letter it self spake them John The Lord hath been gracious A name most fit for him that was to be the first Preacher of the Kingdom of grace and to point out him that was grace it self Rabbi Jochanan sayd what is the name of the Messias Some said Haninah Grace as it is said I will not give you Haninah that is the Messias who shall be called gracious Jer. 16. 13. Talmud bab in Pesach cap. 4. Vers. 64. And his mouth was opened Infidelity had closed his mouth and now faith or believing doth open it again And herein may this case of Zachary be fitly compared with the like of Moses Exod. 4. For he for distrust is in danger of his life as Zachary for the same fault is struk dumb but upon the circumcising of his child and recovery of his faith the danger is removed as Zacharies dumbness is at such a time and occasion as Psal. 116. 10. He believeth and therefore doth he speak And the tongue of the dumb doth sing Esa. 35. 6. And his tongue Our English hath added loosed for illustration as also hath the French and some say it is found in some Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But first no such word is expressed either in the Syrian Arabick Vulgar Latine Italian Erasmus or other Translators Nor secondly needeth there any such word to make a perfect sense but it may well help the simple and vulgar capacity what our English hath added Vers. 66. Laid them up in their hearts It could not but affect all that heard of this strange birth of the Baptist with wonder and amazement and singular observation both in regard that so many and great miracles were wrought in this time when miracles were so much abated and decayed as also in consideration that there was never birth before that had so many concomitants of wonder and miraculousness as the birth of this child Not of Isaac the glorious Patriach not of Moses the great Prophet nor of any other whatsoever that had been in former times And the hand of the Lord was with him Either the special favour and assistance of the Lord as Ezra 7. 6. and 8. 22 c. or the gift of Prophecy at capable years as 1 Sam. 3. 19. for so the hand of the Lord doth signifie Ezek. 1. 3. 37. 1. 40. 1. Psal. 80. 17. 1 Chron. 28. 19. Vers. 68. Redeemed Greek ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath made or wrought redemption In the very phrase implying a price paid for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth It is used again Chapter 2. 38. and by the LXX Psal. 111. 9. and 130. 7. and by Theodotion for satisfaction Prov. 6. 35. Vers. 69. An horn of Salvation Psal. 18. 1. 2 Sam. 22. 3. Vers. 70. Which have been since the World began Adams calling his wives name Eve or life in apprehension of the promise of the seed of the woman that should break the head of the Serpent Eves calling her Sons name Cain a purchase because she had obtained a man even the Lord or the Lord to become a man and her naming her other Son Seth or setled c. these were Prophecies that spake of Christ from the beginning of the world Vers. 71. That we should be saved from our enemies This hath sweet reference to the promise given at the beginning of the World from which time he had traced Prophecies in the verse preceding I will put enmity betwixt thee and the woman and between thy seed and her seed He shall break thine head Gen. 3. 15. Where in the former words of the verse I will set enmity c. there is an expression who are our enemies namely the Serpent and his seed and in the latter he shall break thine head there is an intimation how we shall be saved namely by Christs breaking the head and power of Satan So that the former verse and this being laid together they arise unto this sense that all the Prophets from Adam and upward had their eye upon the promise in that garden and spake of salvation and delivered by Christ by his breaking the head and destroying the kingdom of the Devil Vers. 76. The Prophet of the Highest As Aaron to Moses Exod. 7. 1. Prophecy had been now very long decayed and but little thereof had been under the second Temple it is now reviving in an extraordinary manner and this child is to be the first of this race of Prophets that is in rising and to be the Harbinger of Christ himself Vers. 77. To give knowledge of salvation by remission c. The knowledge of salvation that the Law held forth at the first view was by legal righteousness and absolute performance of what was commanded but John who was to begin the Gospel brought in another Doctrine and gave the people knowledge of salvation by another way namely by the remission of sins as Rom. 4. 6 7. And this is the tenor of the Gospel Vers. 78. The day spring from an high Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the LXX to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The branch Esa. 4. 2. Jer. 23. 5. Zech. 3. 9. 6. 12. the name of Christ and so it may be understood of Christs personal coming and appearance amongst men as God is said to have visited Sarah Gen. 21. 1. that is not only in merciful dealing with her as to give her a child but also in personally
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
inimicis suis crediderunt qui persequebantur Aust. Ser. de Temp. 109. To omit the Jews fancy that the Israelitish women bare six at a birth and to omit questioning whether faetifer Nilus the drinking of the water of Nilus which as some say is good for generation did conduce to the increasing of Israel I can only look at God and his work which did thus multiply and sustain them in the furnace of affliction Si Deus nobiscum quis contra nos God had promised this increase to Jacob as he fled to Haran Gen. 28. in a dream from the top of Jacobs ladder And here he proves faithful who had promised CHAP. LIII Israels Camp according to the Chaldee Paraphrast his description Numb 2. THE Chaldee is precise about pitching Israels Camp I have not thought much to translate a whole Chapter out of him that the Reader may see at the least his Will if not his Truth Numb 11. 1. And the Lord spake to Moses and to Aaron saying 2. Every one of the children of Israel shall pitch by his Standard by the Ensigns whereto they are appointed by the Standards of their fathers shall they pitch over against the Tabernacle of the Congregation * * * Chald. Round Round round about 3. The Camp of Israel was twelve miles long and twelve miles broad and they that pitched Eastward toward the Sun-rising the Standard of the Camp of Judah four miles square and his Ensign was of three party colours like the three Pearls that were in the brestplate or rational the Rubies Topaz and Carbuncle and in it was deciphered and expressed the names of three Tribes Judah Issachar Zebulon and in the middle was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arise O Lord and let thine enemies be scattered and let them that hate thee flee before thee And in it was drawn the picture of a Lions whelp for the Prince of the children of Judah Nahshon the son of Aminadab 4. And his hoast and the number of them seventy four thousand and six hundred 5. And they that pitched next him the Tribe of Issachar and the Prince that was over the Army of the Tribe of the sons of Issachar Nethaneel the son of Tsuar 6. And his Army and the number of his Tribes fifty four thousand and four hundred 7. The Tribe of Zebulon and the Prince that was set over the Army of the Tribe of the sons of Zebulon Eliah the son of Hhelon 8. And the Army and their number of his Tribe fifty seven thousand and four hundred 9. All the number of the hoast of Judah were * * * The Chaâ—â— numbers 〈…〉 wise but it 〈…〉 misprinting therefore I take the Hebrew one hundred eighty six thousand and four hundred by their Armies they went first 10. The Standard of the hoast of Reuben shall pitch Southward by their Armies four miles square and his Ensign was of three party colours like the three stones in the brest-plate the Emeraud Saphire and Diamond and in it was deciphered and expressed the names of three Tribes Reuben Simeon Gad and in the middle was written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear O Israel the Lord our God is one Lord. And in it was drawn the picture of a young Hart but there should have been drawn in it a Bullock but Moses the Prophet changed it because he would not put them in mind of their sin about the Calf And the Prince that was set over the hoast of the Tribe of Reuben was Elitzur the son of Shedeur 12. And his hoast and the number of his Tribe fifty nine thousand and three hundred The Chaldee misseth the 11. 12. verses 13. And the Tribe of Gad and the Prince that was set over the hoast of the Tribe of Gad Eliasaph the son of Devel 15. And his hoast and the number of his Tribe * * * The Chaldee cometh so short of the right number forty five thousand and six hundred 16. All the number of the hoast of Reuben one hundred fifty one thousand four hundred and fifty by their Armies they went second 17. Then went the Tabernacle of the Congregation and the hoast of the Levites in the Camps and their Camp was four mile square they went in the middle as they pitched so they went every one in his rank according to his Standard 18. The Standard of the Camp of Ephraim by their hoasts pitched Westward and their Camp was four mile square and his Ensign was of three party colours like the three stones in the brestplate a Turky an Achat and an Hamatite and in it was deciphered and expressed the names of three Tribes Ephraim Manasseh and Benjamin and in the middle was written c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the cloud of the Lord was upon them by day when they went out of the Camp and in it was drawn the picture of a Child And the Prince that was set over the Army of the Children of Ephraim was Elishama the son of Ammihud 19. And his hoast and the number of his Tribe forty thousand and five hundred 20. And next him the Tribe of Manasses and the Prince which was set over the hoast of the Tribe of the Children of Manasses Gamliel the son of Pedah tzur 21. And his hoast and their number of his Tribe thirty two thousand and two hundred 22. And the Tribe of Benjamin and the Prince that was set over the hoast of the Tribe of the Children of Benjamin Abidan the son of Gideoni 23. And his hoast and their number of his Tribe thirty five thousand and four hundred 24. All the number of the Camp of Ephraim one hundred eighty thousand and one hundred by their Armies and they went in the third place 25. The Standard of the Camp of Dan Northward and their Camp four miles square and his Ensign was of three party colours according to the three stones in the brestplate a Chrysolite Onyx and Jasper and in it were deciphered and expressed the names of three Tribes Dan Naphtali Asher and in the middest was written and expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when it rested he said return O Lord to the ten thousand of Israel and in it was drawn the figure of a Serpent or Arrow-snake and the Prince that was set over the hoast of the Children of Dan Ahiezer the son of Ammishaddai From thence to the end of the Chapter he goes on just with the Hebrew Text so that I will spare further labour about Translating only I must tell the Reader thus much that the Pearls he speaks of I have not punctually followed the Chaldee in rendring their names but have followed the Geneva Bible which was at that instant the only English Bible about me As also for perfect and future tense I find the Chaldee confused and for this I have been the less curious CHAP. LIV. Of Iob. ABOUT Israels being in Egypt Job lives in Arabia a heathen
with the floor of the East-gate or the Gate Nicanor but the floor of the Court of the Priests was two cubits and an half higher and the rising thus Imagine you came up from the Gate of Nicanor or rather imagine the Levites coming up from it with their Musical Instruments in their Hands which we observed before they laid up in rooms just under the Court of Israel but the Doors of those rooms opening into the Court of the Women when they were risen the many steps into the Gate of Nicanor and were come thorough it they had on either Hand a fair passage into the Cloister or Court of the People such another as he hath that cometh upon the Royal Exchange either out of Cornhil or Bartlemew-lane he may step into the Cloister walk on whether Hand he will they walked upon even ground till they came over the breadth of the Court of the People or to the Pillars which were on the further side of that Court which bare up the Cloister and distinguished the Court of the People and the Court of the Priests one from another Then was there a rising of two cubits and an half but stepped up thus f f f Id. ibid. Mid. per. 2. § ◠First there was a step of a cubit high and then three steps of half a cubit high a piece thus it was as you went directly up from the Gate of Nicanor forwards But if you would turn on either Hand there were the Desks or standings of the Levites where they stood to Sing and to make their Musick made with steps as even as that middle rising just now mentioned first a rising of a cubit height and that ran along at that height all along before the Rails and Pillars that parted twixt the Court of the Priests and Court of People and then were there three steps up of half a cubit high a piece and on the highest step stood the Levites with their Instruments and their Song their Feet even with the Floor of the Court of the Priests and a Desk before them Elias Levita it seems observed not this rising both into the Court and in the Levites station when he saith g g g Elias in Tishbi in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan which was the name of their Desks and which the Learned render Suggestus or Pulpitum was nothing else but a bench or form whereon they stood for their Feet stood even with the floor of the Court and were not raised above it at all His words are these I wonder at this Targum on Psalm CXXXIV Lift up your Hands O ye Priests upon the holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bench on which the Levites stood when they Sung and it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan in the Arabick but in the Dutch and Vulgar Bauca In this construction of it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bench and owning it for an Arabick word he followeth h h h Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aruch verbatim but I confess I do not very well understand the cause of his wonder especially considering what he saith before the words cited namely this We call the place where the Priests lifted up their Hands when they blessed the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan and so is the Targum Lift up your Hands O ye Priests on the holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at this I wonder Now if he wonder that the Targum hath brought in the Priest blessing the People from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desk or Pulpit in that Psalm he might have found the like in other places For the Chaldee of Jonathan upon the Law doth thus render the 23 verse of the sixth of Numbers i i i Targ. Jonathi in legem in Numb VI. Speak to Aaron and his Sons saying Thus shall ye bless the Children of Israel spreading their hands upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukana and they shall speak to them in this manner where the Hebrew Gloss in the Margin interprets it k k k Glossa marg ibid. by spreading their Hands in the place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukana and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The benched place called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan And so the large Chaldee Paraphrase upon the Canticles Glosseth the seventh verse of the third Chapter Behold his bed which is Solomons threescore Valiant Men are about it thus l l l Targ. in Cant. III. when Solomon the King of Israel built the House of the Sanctuary of the Lord in Jerusalem the Lord said by his Word How beautiful is this House of the Sanctuary which is built to me by King Solomon the Son of David and how beautiful are the Priests when they spread forth their Hands and stand upon their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan and bless the People the House of Israel by the threescore wonders that were delivered to Moses their Master But it seems his wonder is at this that the Jews so generally and the Chaldee Paraphrase particularly should hold that the Priests when they blessed the People stood upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan whereas the Dukan or these Desks were for the Levites and not for the Priests And if I did conceive that they meant these very Desks of the Levites when they say the Priests stood in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan and blessed the People I should wonder with him also but I suppose they meant some other Desks appropriate to the Priests for this purpose or the place of the Priests standing when they blessed the People and as by a name best known they call it Dukan The words of the Talmud in description of these Desks where the Levites stood to Sing and to make their Musick are these m m m Mid. per. 2 Rabbi Eliezer the Son of Jacob saith There was a rising viz. out of the Court of the People into the Court of the Priests and it was a cubit high and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dukan was set above it and in that there were three steps of half a cubit high a piece So that the Court of the Priests is found to be higher than the Court of Israel by two cubits and an half So that it appears indeed that the Levites stood upon raised steps in their Desks but it is plain withal that the highest step was no higher than the floor of the Court before them and that that step whereon they stood was not called the Dukan but the whole place of the three steps rising And thus were the eleven cubits of the Court of the Priests at this East quarter of the Court taken up and divided Namely two cubits and an half taken up by the Desks of the Singers for as was the height of the steps so was their breadth and eight cubits and an half
they they said Let us arise up against him when they were come to Be Teri they said Do they kill the Lion between the two She-Whelps Where the Gloss writes thus David pursued them flying and he approached near to the land of the Philistins and when he came to Kubi which was between the land of Israel and the Philistins they said c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Teri is also the name of a place VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gophna Concerning the situation of this place it is doubted whether it is to be assigned to Judah or to the land of Samaria These thins certainly seem plainly to lay it to Judea Josephus saith these words concerning Titus marching with his army to Jerusalem m m m m m m Joseph de Bell. lib. 5. cap. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He passeth swiftly through the Country of Samaria unto Gophna where tarrying one day in the morning he marches forward and after some days pitches his station along the valley of thorns unto a certain Town called Gabath-Saul The Hierusalem Talmudists write thus n n n n n n Hieros Taanith fol. 69. 1. Fourscore pair of Brethren Priests married fourscore pair of Sisters Priestesses in Gophna in one night You will scarce find so many Priests in the Country of Samaria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o o o o o o Id. Nazir fol. 56. 1. The Synagogue of the men of Gophna was in Zippor whom you will scarcely believe to be Samaritanes p p p p p p Joseph de Bell. lib. 3. cap. 4. Of the eleven Toparchies the second after Jerusalem was Toparchia Gophnitica in Pliny q q q q q q Plin. lib. 5. cap. 14. Zophanitica the Toparchy of Gophna The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gophna is derived from the Vinyards VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Valley of Rimmon r r r r r r Hieros Chagig fol. 78. 4. Seven Elders came together to intercalate the year in the Valley of Rimmon namely R. Meir R. Juda R. Jose R. Simeon R. Nehemiah R. Lazar Ben Jacob and R. Jochanan Sandelar And a little after There was a marble rock there into which every one fastned a nail therefore it is called to this day The Rock of nails IX s s s s s s Gloss. In Bab. Sanhedr fol. 11. 2. They do not bring the Sheaf of first fruits but from some place near Jerusalem But if some place near Jerusalem shall not produce those first fruits then they fetch it further off There was a time when a Sheaf was brought out of the Gardens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Zeriphin and the two loaves out of the Valley 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of En Socar X. They sometime asked R. Josua 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What concerning the sons of the envious woman as I Sam. I. 6. he answered Ye put my head between two high mountains namely the School of Shammai and of Hillel that they may dash out my brains but I testifie concerning the family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Beth Anubai of Beth Zebuim and of the family 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. of Beth-Nekiphi of Beth-Koshesh that they were the sons of the envious women and yet their posterity stood great Priests and offered at the Altar CHAP. LVI Samaria Sychem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Joseph de Bell. lib. 3. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Country of Samaria lies in the middle between Judea and Gallilee For it begins at a Town called Ginea lying in the great plain and ends at the Toparchy of the Acrobateni the nature of it nothing differing from Judea c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Maasar Sheni cap. 5. hal 2. Acrabata was distant from Jerusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the space of a days journy Northwards Samaria under the first Temple was the name of a City under the second of a Country It s Metropolis at that time was Sychem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c c c c Tanchum fol. 17. 2. A place destined to revenges and which the Jews as it seems reproached under the name of Sychar Joh. IV. 5. from the words of the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wo to the drunken Ephramites Esa XXVIII 1. The Mountains of Gerizim and Ebal touched on it The City Samaria was at last called Sebaste and Sychem Neapolis R. Benjamin thus writes of them d d d d d d Benjam in Iâ—iner mihi p. 60. Sebaste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Samaria where still the Pallace of Ahab King of Israel is known Now that City was in a mountain and well fortified and in it were springs and well watered land and Gardens and Paradises and Vinyards and Oliveyards And two Parsae thence eight miles is Neapolis which is also Sychem in mount Ephraim And it is seated in a valley between the mountains Garizim and Ebal and in it are about an hundred Cutheans observing the Law of Moses only and they are called Samaritans and they have Priests of the seed of Aaron And a little after They sacrifice in the Temple in mount Gerizim on the day of the Passover and the feast days upon the Altar which they built upon mount Gerizim of those stones which the children of Israel set up when they passed over Jordan c. And afterwards In mount Gerizim are Fountains and Paradises but mount Ebal is dry like the stones and rocks and between them in the valley is the City Sichem Josephus speaking of Vespasian e e e e e e Joseph de Bell. lib. 4. cap. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He turned away to Ammaus thence through the Country of Samaria and by Neapolis so called but Mabartha by the Inhabitants c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maabartha f f f f f f Hieros Avodah Zar. fol. 44 4. R. Ismael ben R. Josi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went to Neapolis The Cutheans came to him to whom he said I see that ye do not worship to that mountain but to the Idols which are under it for it is written And Jacob hid the Idols under the Grove which was near Shechem You may not improperly divide the times of Samaria under the second Temple into Heathenism namely before the building of the Temple at Garizim and after that into Samaritanism as it was distinguished from Judaism and as it was an Apostasie from it although both Religions indeed departed not an hairs bredth from deceitful superstition The Author of Juchasin does not speak amiss here g g g g g g Juchas fol. 14. 2. Then under Simeon the Just Israel went into parties Part followed Simeon the Just and Antigonus his Scholar and their School as they had learned from Ezra and the Prophets Part Sanaballat and his son in law
probably at this time it bore the name of Nicopolis When I take notice that Chammath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Baths of Tiberias are commonly in the Greek rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and withal that our Emmaus was much celebrated for famous Waters I cannot forget the waters of Nephtoa or the Fountain of Etam from whence water was conveighed by Pipes into the Temple This was in the same quarter from Jerusalem with our Emmaus So that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may as well be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammath a Channel of waters as well as the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chammath the warm Baths But this I leave to the Reader 's judgment In memory of this place let us record a Story out of Sigeverts Chronicle in the Reigns of Theodosius and Valentinianus Hoc tempore in castello Judeae Emmaus c. At this time in a Garrison in Judea called Emmaus there was a perfect Child born From the Navel upward he was divided so that he had two Breasts and two Heads either of which had their proper senses belonging to them The one eat when the other did not the one slept when the other was awake Sometime they slept both together they plaid one with another they both wept and would strike one another They lived near two years and after one had died the other survived about four days If this two headed Child was the issue of a Jew then might that question be solved which is propounded Menacoth fol. 37. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any one should have two heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on which of the Foreheads should the Phylacteries be bound No mean scruple indeed But let us have from the Glossator as considerable a Story Asmodeus produced from under the pavement before Solomon a Man with two heads He Marries a Wife and begot Children like himself with two heads and like his Wife with one When the Patrimony comes to be divided he that had two heads requires a double portion and the cause was brought before Solomon to be decided by him As to that Thamna or Timnath which Josephus in the place above quoted makes mention of it is disputed in Sotah fol. 17. 1. where Rabh asserts that there were two Timnaths one in Judea and the other that of Samson We all know of a third of that name Josua's Timnath viz. Timnath-Serah in Mount Ephraim where Josua was buried Jos. XXIV 30. Here give the Rabbins a little play and let them trifle by transposing the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheres and from thence ground a fiction that the image of the Sun was fixed upon the Sepulchre of Josua in remembrance of the Sun 's miraculous standing still by his word This is like them Nor indeed is that of a much better mould which the LXX add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There they put into the monument with him the stone-knives with which he circumcised the Children of Israel in Galgal when he brought them out of Egypt as the Lord had commanded them Were these think you in the Hebrew Text once and have they slipt out since Do they not rather savour of the Samaritan gloss or the Jewish tradition They recede from the Hebrew Text in the same Story but something more tolerably when they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the North-side of the Hill Gaash 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From the North-side of the Hill Galaad where as far as I am able to judge they do not paraphrase ill though they do not render it to the Letter Let us consider that obscure passage which hath so much vext Interpreters in Jud. VII 3. Proclaim now in the ears of the people saying whosoever is fearful and afraid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him return early from Mount Gilead The place where this thing was acted was either in or very near the vale of Jezreel distant from Mount Gilead beyond Jordan twenty or thirty miles and therefore how could these Gideonites depart from Mount Gilead I am not ignorant what some do alledge toward the untying this knot viz. that it should be taken thus Whoever be of Mount Gilead let them return The Targumist to this sense Whosoever is fearful let him return 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and let choice be made out of Mount Gilead i. e. Let the Gileadites be chosen But whether his meaning was that the Gileadites should be chosen to remain because they are not afraid or be chosen to return because they were I shall not reckon it worth the while to enquire But may not Mount Gilead in this place be understood of the Hill Gaash It is certain the situation agrees well enough and perhaps there is no great difference in the name Whence that Mount Gilead beyond Jordan first had its name is not unknown namely from that heap of stones set up by Jacob for a witness of the Covenant betwixt him and Laban Gen. XXXI We read of something not unlike it set up by Josua near Shechem in testimony of the Covenant betwixt the people and God Jos. XXIV 26. Now therefore who can doubt but that Josua was buried near Shechem For when that place was particularly bequeathed and set out by Jacob for his Son Joseph who of the whole stock and lineage of Joseph could justlier inherit that part of the Country than Josua He was buried on the North-side of the Hill Gaash in his own ground Might not that Hill be also called Gilead upon the account of that Pillar of Witness that was built there a little from Sichem whence the foot of the Hill and the Hill it self beginning to rise if it were Northward which we suppose then it might very well reach not far from that place where this matter of Gideon was transacted For whereas the field wherein the Battel was was within the Tribe of Manasseh contiguous to Mount Ephraim and Gideon proclaims that whosoever were afraid should depart from Mount Gilead we can perhaps think of no proper sense wherein this Mount Gilead can be taken than that that part of Mount Ephraim was so called from the Pillar of Testimony placed on the South-side of it when the common name for it was the Hill Gaash HORAE Hebraicae Talmudicae OR HEBREW AND TALMUDICAL EXERCITATIONS upon the Evangelist St. LUKE CHAP. I. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Forasmuch as many have taken in hand c. WHEREAS it was several years after the Ascension of our Lord before the four Books of the Holy Gospel were committed to writing the Apostles the Seventy Disciples and other Ministers of the Word in the mean time every where dispersing the glad tydings no wonder if many pious and greedy Auditors had for their own memory sake and the good of others noted in their own private Table-books as much as they were capable of carrying from the Sermons
only asks How shall this be c Doubtless she took the Prophecy in its proper sense as speaking of a Virgin untoucht She knew nothing then nor probably any part of the Nation at that time so much as once thought of that sense by which the Jews have now for a great while disguised that place and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. Give me leave for their sakes in whose hands the book is not to transcribe some few things out of that noble Author Morney a a a a a a De Verit. Christ. Relig. cap. 28. which he quotes concerning this grand mystery from the Jews themselves b b b b b b Moses Haddarson in Psa LXXXV Truth shall spring out of the earth R. Jotten saith he notes upon this place That it is not said truth shall be born but shall spring out because the Generation and Nativity of the Messiah is not to be as other creatures in the world but shall be begot without Carnal Copulation and therefore no one hath mentioned his Father as who must be hid from the knowledge of men till himself shall come and reveal him And upon Genes Ye have said saith the Lord we are Orphans bereaved of our Father such an one shall your redeemer be whom I shall give you So upon Zachary Behold my servant whose name is of the branch And out of Psal. CX Thou art a Priest after the order of Melchizedech He saith R. Berachiah delivers the same things And R. Simeon Ben Jochai upon Genes more plainly viz. That the Spirit by the impulse of a mighty power shall come forth of the Womb though shut up that will become a mighty Prince the King Messiah So he VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hath also conceived a Son in her old age THE Angel teaches to what purpose it was that Women either barren before or considerably stricken in years should be enabled to conceive and bring forth viz. to make way for the easier belief of the Conception of a Virgin If they either beside or beyond nature conceive a Child this may be some ground of belief that a Virgin contrary to Nature may do so too So Abraham by Faith saw Christ's day as born of a pure Virgin in the birth of his own Son Isaac of his old and barren Wife Sarah VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. She went into the hill Country c. THAT is to Hebron Jos. XXI 11. For though it is true indeed the Priests after the return from Babylon were not all disposed and placed in all those very same dwellings they had possest before the Captivity yet is it probable that Zachary who was of the seed of Aaron being here said to dwell in the hill Country of Judah might have his House in Hebron which is more peculiarly said to be the City of Aaron's off-spring VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Babe leaped in her Womb. SO the Seventy Gen. XXV 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Children leaped in her womb Psal. CXIV 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mountains skipped That which is added by Elizabeth Vers. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The babe leaped in the womb for joy signifies the manner of the thing not the cause q. d. it leaped with vehement exultation For John while he was an Embryo in the Womb knew no more what was then done than Jacob and Esau when they were in Rebecca's Womb knew what was determined concerning them a a a a a a Hieros Sotah fol. 2. 3. At the Red Sea even the infants sung in the wombs of their Mothers as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. LXVIII where the Targum to the same sense Exalt the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye infants in the bowels of your Mothers of the seed of Israel Let them enjoy their Hyperboles Questionless Elizabeth had learnt from her Husband that the Child she went with was designed as the fore-runner of the Messiah but she did not yet know of what sort of Woman the Messiah must be born till this leaping of the infant in her womb became some token to her VERS LVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abode with her three Months A Space of time very well known amongst the Doctors defined by them to know whether a Woman be with Child or no. Which I have already observed upon Matth. I. a a a a a a Iâ—â—â—moth fol. 33 2. 34. â— 35. 1 c. VERS LIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they called it c. I. THE Circumciser said a a a a a a Schabb. fol. 137. 2. Blessed be the Lord our God who hath sanctified us by his precepts and hath given us the Law of Circumcision The Father of the infant said who hath sanctified us by his precepts and hath commanded us to enter the Child into the Covenant of Abraham our Father But where was Zachary's tongue for this service II. God at the same time instituted Circumcision and changed the names of Abraham and Sarah hence the custom of giving names to their Children at the time of their Circumcision III. Amongst the several accounts why this or that name was given to the Sons this was one that chiefly obtained viz. for the honour of some person whom they esteemed they gave the Child his name Which seems to have guided them in this case here when Zachary himself being dumb could not make his mind known to them Mahli the Son of Mushi hath the name of Mahli given him who was his Uncle the Brother of Mushi his Father 1 Chron. XXIII 21 23. b b b b b b Cholin fol. 47. 2. R. Nathan said I once went to the Islands of the Sea and there came to me a Woman whose first born had died by Circumcision so also her second Son She brought the third to me I bad her wait a little till the blood might asswage She waited a little and then Circumcised him and he lived They called him therefore by my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nathan of Babylon See also Jerusalem Jevamoth c c c c c c Fol. 7. 4. d d d d d d â—ab Jevam. fol. 105. 1. There was a certain Family at Jerusalem that were wont to die about the eighteenth year of their age They made the matter known to R. Johanan ben Zacchai who said perhaps you are of Elie's Lineage concerning whom it is said The increase of thine House shall die in the flower of their age Go ye and be diligent in the study of the Law and ye shall live They went and gave diligent heed to the Law and lived They called themselves therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Family of Johanan after his name It is disputed in the same Tract e e e e e e Fol. 24. 1. whether the Son begot by a Brother's raising up seed to his Brother should not be called after the
say unto him I profess this day unto the Lord thy God that I am come unto the Country which the Lord sware unto our Fathers for to give us And the Priests shall take the basket out of thine hand and set it down before the Altar of the Lord thy God And thou shalt speak and say before the Lord thy God A Syrian ready to perish was my Father and he went down into Egypt and soiourned there with a few and became there a Nation great mighty and populous c. likewise there was a form appointed to be said over the beheaded Heifer XXI Deut. 6 7. c. And all the Elders of that City that are next unto the slain man shall wash their hands over the Heiser that is beheaded in the Valley And they shall answer and say Our hands have not shed this blood neither have our eyes seen it Be merciful O Lord unto thy people Israel whom thou hast redeemed and lay not innocent blood unto thy people Israels charge The Priests when they blessed the people had also a form prescribed them VI. Numb 23 24. c. Speak unto Aaron and unto his sons saying On this wise ye shall bless the children of Israel saying unto them The Lord bless thee and keep thee The Lord make his face shine upon thee and be gracious unto thee The Lord lift up his Countenance upon thee and give thee peace And David appointed Psalms for the Tabernacle 1 Chron. XVI 7. And the Schools of the Prophets no doubt had Forms delivered to them So John and Christ taught their Disciples to Pray as wellas to Preach He had not been the Great Teacher had he not taught a Form of Prayer We should have been left untaught in not the least thing Consider also in the behalf of prescribed Forms that we poor creatures short fighted in divine things know not what we ought to pray for Peter at the Transfiguration prayed he knew not what IX Luke 33. We often as Adonijah are ready to ask our own Bane There is no man but if God had granted all that ever he asked it would have been worse with him Midas his wish may teach this But that place of the Apostle will be objected against me in Rom. VIII 26. The Spirit helps our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings that cannot be uttered Therefore we need no forms as long as what we are to pray is dictated to us by the Spirit But I answer T is the Spirit not an Oracle within us to teach us immediately The Word teaches us what and how to ask But the Office of the Spirit is to help our infirmities in asking our infirmities of memory our want of application to ourselves of what we know to be our wants So in the application of Doctrines of Promises the Spirit teaches us no new thing but minds us and brings home to the feeling of our Souls those things we learnt from the Word Consider moreover we had need to be taught of God what language to use when we are speaking to God T is no small thing to betake our selves before him and to speak to him who is the great and living God Now is it an easie thing to speak as we ought to do unto him Jobs friends spake not right things of God XLII Job 7 8. For which God tells them his wrath was kindled against them and requires them to make attonement for it by offering up seven Bullocks and seven Rams Moses could not speak unto Pharaoh IV. Exod. 10. Much less how shall the poor creature address unto the great God Therefore we are advised by the Prophet Hosea when we approach unto God to take words along with us XIV Hos. 2. Take with you words and turn to the Lord say unto him Take away all iniquity and receive us graciously so will we render the Calves of our lips Where you see are express words put into our Mouths to use when we go and make our Confessions unto God Ah! Gracious God how ready art thou to give that biddest us Ak and teachest us to ask also That puttest Words into our Mouths and teachest us what to say to thee He must needs be ready to pardon sin that would prevent sin in our prayers that are begging for pardon Christ well knew the Majesty of God and the necessities of men the need of Prayer and our disability to pray and therefore he left not himself without a witness of infinite mercy and condescention nor us without one of the greatest things that we could have prayed for when he left us this Platform of Prayer When ye pray say c. And so I come to the Prayer or Form it self When ye pray say Our Father c. It is an opinion then that I can rather wonder at then understand that bids when we pray Say not Our Father As I have often grieved to see the neglect and disuse of the Lords Prayer and to hear the reproach that some have cast upon it so have I as seriously as I could considered what ground these have had for the disusing of it and to this hour I rest admiring and no way satisfied why they should refrain it when Christ hath commanded the use of it as plain as words can speak Matth. VI. 9. After this manner pray ye and again in the Text When ye pray say The Cavils that are made against the use of it are obvious I. To avoid superstition for unto such ends it hath been used Here I cannot but think how wild it is to extinguish a thing good per se because another useth it ill To cut down Vines to avoid drunkenness How subject is he that makes it all his Religion to run from a Superstition to run he knows not whether II. Such a narrow Form straitens the heart is too strait stinting the exercise of the gift of Prayer And here I cannot but think of Soloecisms in pride of apparel It is monstrous to make cloths our pride which are only a badge of sin and cover of shame So it is a Soloecism to cast away this Prayer upon presumption that we can pray so well when it is mainly given because we cannot pray at all III. It is generally questioned whether it be a Form of Prayer or a Copy to pray by IV. If a Form yet what warrant have we to subjoyn it to our Prayers as we usually do V. And if both yet that it is not lawful for every one to say Our Father I shall not dispute these Questions The words of the Text plainly answer the most of them Nor that I go about to give the sense of the Petitions There are many good Comments upon them I shall only consider the nature of the Prayer and the manner of its giving that we may be the better satisfied in the manner of its use First As the Ten Commandments are