was not weaned if in this he followed the use and custom of the Jewish children as it is like he did but still sucked his Mothers breasts As he grew in body he grew much more in mind for so the phrase He waxed strong in Spirit seemeth to be understood by the Evangelist taking Spirit not so much for the Holy Ghost though it is past question he was filled with that as for his Soul or spiritual part of his humane nature And so he describeth his growth in both parts in the two expressions The child grew in body and waxed strong in intellect and soul filled with wisdom in an extraordinary manner above other children and a graciousness appeared in him both in person and actions Ver. 41. Now his Parents went to Jerusalem c. Joseph is called the Parent of Christ as Paul calleth preaching foolishness 1 Cor. 1. 21 23. because he was so commonly reputed by men And as for Womens going up to this Festival whereas the Law required only the Males appearance before the Lord three times in the year we shall have occasion to speak of it hereafter Ver. 42. And when he was twelve years old c. At what age our Saviour sheweth his admirable wisdom in the Temple among the Doctors in this Story at the same age had Solomon shewed his in the matter of the two Hostesses about the dead and living child 1 King 3. 25. 28. For that he was twelve years old at that time may be conceived upon these collections First Absalom began to rebel in the thirty seventh year of Davids Reign or three years before his death or thereabout This is to be picked out of that dateless reckoning of years 2 Sam. 15. 7. And after forty years Absalom said let me go pay my vow c. These forty years are counted from the time that Israel asked a King three of Sauls Reign 1 Sam. 13. 1. and seven and thirty of Davids and then began Absalom to challenge the Kingdom and the reckoning from that date giveth this hint and intimation that as their asking a King then did sore displease the Lord so now are they punished in the proper kind for it when they have so many Kings that they know not well which to follow and many of them perish in following the usurper Secondly Before his open rebellion Absalom had been two years in Jerusalem and not seen the Kings face 2 Sam. 14. 28. Thirdly Before that time he had been three years in deserved exile in Geshur 2 Sam. 13. 38. Fourthly And two years had passed betwixt the rape of Tamar and slaughter of Amnon which occasioned him into that exile 2 Sam. 13. 23. So that counting all these years together they appear clearly to be ten at the least betwixt the rape of Tamar and Davids death and so are they so many of Solomons age at the same time Now that there was some good space that passed betwixt these sums of time mentioned as betwixt the birth of Solomon and the rape of Tamar betwixt Absaloms seeing of the Kings face and his breaking out after into that rebellion and other spaces it cannot be denied upon serious and considerate casting up of the Story But to find out the exact space and measure of time is hardly possible and so is it to determine the age of our Saviour at the time of his disputing with the Doctors For though the Evangelist say that he was twelve years old yet hath he left it doubtful whether current or compleat and that it was a whole half year under or over it cannot be denied seeing that he was born about September and this his disputing was at the Passover about March or April So when we say Solomon was twelve years old when he began to Reign and when he determined the controversie of the two Hostesses it is not necessary punctually to pick out and shew that space of time to all exactness it sufficeth to shew that the Text bringeth him near to that age under or over See Ignat. Martyr in Epist. ad Magnes Vers. 43. The child Jesus tarried behind in Jerusalem and Joseph and his Mother knew not of it That morning that they were to depart to their own home it was the custom to go first to the Temple and to worship the Lord 1 Sam. 1. 19. Now the multitudes that went together at these times were exceeding great and many all the males of the Nation and very many of the females being constantly present at these occasions When therefore Joseph and Mary and the Galilean company that went along with them departed from the Temple to go their Journey it is likely that Christ stayed behind them in the Temple Court where also he haunted till they found him again Now he having been absent from them and in other companies sometimes before in the Festival week as it can hardly be doubted it is not to be wondred if they were not so punctually exact as to be sure to bring him with them in their sight out of the Temple and the City For they knew not nor could they conceive that he had any thing to do or how he could stay behind them when they were gone and therefore though they saw him not yet doubted they not but he was with some of his acquaintance or other in that vast and numerous multitude Yea so confident they were of this that when after a while they missed him yet did they not suspect his staying behind them in Jerusalem but went that days journey forward searching and inquiring for him among their kindred and acquaintance that went along with them for so are those words to be understood till they came to their lodging And by that time not having found him they resolve and accordingly do on the next morning return for Jerusalem It is conceived by some that the multitudes going to and from these festivals went the men by themselves and the women by themselves and the children indifferently with either parent as they thought good and so Mary supposed that Jesus was with Joseph and Joseph supposed that he was with Mary and by this mis-apprehension they went their first days journey till they met at their lodging before they mist him But if that were certain which is very doubtful that they thus travailed males and females apart yet it is clear by the Text that they jointly mist him in their first days journy and betimes in the journey long before they came to their Inn and yet would not return to seek him at Jerusalem where they could not so much as suspect that he would stay behind when he saw all the company setting homewards but they still go on their journey and inquire up and down in the company for him till their not meeting him at night resolves them that he was not in the company at all Vers. 46. After three days they found him in the Temple That is on the third day for one they spent in
the Prophet setting forth the glorious state of the Church in the days of the Messiah and so the Rabbins understand the place he addeth this as a singular and eminent privilege those times should have above the times that had gone before and that was that whereas they had been taught by Prophets and by men in those times God himself in visible appearance conversing among men in humane nature should be their Teacher From such prophesies as these whereof there is great store in the Old Testament the expectation of the Nation was raised to look that Messias when he came should preach the glad tidings of deliverance should give a new Law as Moses at Sinai had done the old and should be the great Teacher and Instructor of the people So the Chaldee Paraphrast glosseth the two and twentieth verse of the 2d Chap. of the Lamentations Thou wilt proclaim liberty to thy people the house of Israel by the hand of Messias as thou didst by the hand of Moses and Aaron on the day of the Passover And the Jerusalem Targum on Exod. 12. Moses came out of the midst of the wilderness and King Messias out of the midst of Rome The one spake in the head of a cloud and the other spake in the head of a cloud and the Word of the Lord speaking between them and they walking together And the Targum on Cant. 8. 2. When King Messias shall be revealed to the Congregation of Israel the Children of Israel shall say unto him Come be with us as a brother and we will go up to Jerusalem and will suck in with thee the sense of the Law as a child sucketh his mothers breasts c. And I will take thee O King Messias and will bring thee to the house of my Sanctuary and thou shalt teach me to fear the Lord and to walk in his Law King Messias shall say to them I adjure you O house of Israel my people c. Stay here a little till the enemies of Jerusalem be destroyed and after that the Lord will remember you with the mercies of the righteous and it will be his good pleasure to deliver you To such promises of the Prophets and such expectation of the Nation examples of which might be given many more if it were needful that Messias when he came should be as another Moses not only a Deliverer but also a Lawgiver and the great Prophet and Teacher after the great decay of Prophesie and instruction it is that Christ looketh and hath reference when he calleth on them to believe the Gospel As if he should have spoken thus at large You expect according to the prediction of the Prophets that when Messias comes he shall be another Teacher and Lawgiver to you as Moses that he shall preach and proclaim to you deliverance and redemption that he will instruct you in the ways of the Lord and shew you how to walk in his paths Behold this doctrine that I shall now teach is that great promise and expectation I am he whom the Lord hath anointed and sent to preach these glad tidings believe ye therefore the Gospel which I preach and as it hath been your great expectation when it would come so let it be intertained and received now it is come among you And here is the reason why John the Baptist joyned not this admonition to believe the Gospel to the other of repenting because John was not to be the preacher of the Gospel in this sense but he that was to publish it so was then to come Now though both these parts of Christs doctrine Repent and believe the Gospel were levelled so directly and pertinently toward the Jews in reference to their opinions about these things yet are the doctrines and duties of that perpetuity and necessity that they reach both Jew and Gentile to the end of the world And then the word Gospel doth not only signifie the good tidings of Salvation nor only as published and preached by Messias two high and eminent excellencies but also as the clearest and last way of God for mans Salvation IV. And lastly whereas he saith The Kingdom of Heaven is at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be questioned whether he mean it was now come or near in coming And indeed it was both For the term The Kingdom of Heaven hath a latitude in its signification as was observed before and according to that latitude is the sense of that word also dilated That meaneth the revealing of the Messias and the state of Church affairs and dilating of the Church under his revealing Now the revealing of Christ was by degrees as is the dawning of the morning growing to a perfect day The first Epocha of his revealing was from the beginning of Johns baptizing Matth. 11. 12 13. Mark 1. 1 2. Because then he began to be preached as near at hand and some change in the Church Oeconomy began by the introduction of Baptism But from his own Baptism his revealings increased more and more in the power of his preaching and infinite miracles but most especially in his resurrection So that when he saith The Kingdom of Heaven is at hand he meaneth the revealing of the Messias in such evidences and demonstrations especially by his rising again from the dead as Rom. 1. 4. that they that were not wilfully blind might have seen the Salvation of God to be then revealed For conclusion of this discourse concerning the great doctrine of the Gospel repentance and believing take one Maxime of the Jews more The day of expiation and sin offerings and trespass offerings do not expiate but only for those that repent and believe their expiation Maym. in Shegagah per. 3. Luke 5. vers 1. As the people pressed upon him to hear the Word of God There were two things that caught the people and made them thus importunate to hear him and those were the tenor of his doctrine which proclaimed the Kingdom of Heaven which they so much expected and the authority of his person whom they looked on as a Prophet at least if not as Messias When it is said they pressed upon him to hear the Word of God the expression The Word of God hath its singular Emphasis and those passages They were astonished at his doctrine for he taught them as one that had authority and not as the Scribes Mark 1. 22. Mark 7. 28 29. do readily tell us in what sense the people take the Word of God namely in a higher strain and signification than the Doctrines and Preachings of their Pharisees and Scribes for these look upon Christ as a Prophetick teacher and from him they desire to hear the Word of God as from a Prophet And if they took him not for the Messias yet do they look upon him as one sent from God and another kind of Teacher than all their Doctors The long absence of Prophesie and the present expectation of Messias did easily beget this opinion when they also
must be fetcht thence not from any Greek or Roman Lexicon That which we are to enquire after is how it was understood by the auditory then present and I may lay any wager that the Jews when they heard Abrahams bosom mentioned did think of nothing less than that kind of limbo we have here described What Abraham Isaac Jacob Moses c. in a lake without water in prison on the very brim of Hell Is this to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paradise is this to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the throne of glory And was Lazarus carried thither by Angels when he was carried into Abrahams bosom We meet with a phrase amongst the Talmudists a. Let us borrow a little patience of d Kiddushin fol. 72. It is quoted also from Juchasin fol. 75. 2. the Reader to transcribe the whole passage Rabbi Judah saith to Levi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 represent the Persians to me by some similitude He saith they are like to the host of the house of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Represent to me the Iberians They are like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Angels of destruction Represent to me the Ismaelites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are like the Devils of the stinking pit Represent to me the disciples of the wise that are in Babylon They are like to ministring Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When R. Judah dyed he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hemnia is in Babylon and consists of Ammonites wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mesgaria is in Babylon and wholly consists of spurious people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Birkah is in Babylon where two men interchange their wives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Birtha Sataia is in Babylon and at this day they depart from God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acra of Agma is in Babylon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ada bar Ahava is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day he sits in Abraham's bosom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day is Rabh Judah born in Babylon Expositors are not well agreed neither by whom nor indeed concerning whom those words are spoken this day he sits in the bosom of Abraham And for that reason have I trascribed the whole period that the Reader may spend his judgment amongst them The Author of Juchasin thinks they may be the words of Adah bar Ahavah spoken concerning Rabbi Judah Another Gloss saith they are spoken of Adah bar Ahavah himself Let us hear them both e e e e e e Iuchasin The day that Rabbi dyed Rabh Adah bar Ahavah said by way of Prophesie this day doth he sit in Abraham's bosom f f f f f f Gloss. There are those indeed that expound this day doth he sit in Abraham's bosom thus that is this day he dyed Which if it be to be understood of Adah bar Ahavah the times don't suit It seems to be understood therefore this day he sits in Abraham's bosom that is this day is Adah bar Ahavah circumcised and entred into the Covenant of Abraham But the Reader may plainly see having read out the whole period that these words were spoken neither by Adah nor of him but by Levi of whom we have some mention in the beginning of this passage and spoken concerning Rabbi Judah that was now dead It is Levi also that saith that in his room on that very self-same day was Rabh Judah born in Babylon according to the common Adage of their Schools which immediately follows A just man never dyes till there be born in his room one like him So saith R. Meir when R. Akibah dyed Rabbi Judah was born When Rabbi Judah dyed Rabh Judah was born When Rabh Judah dyed Rabba was born When Rabba dyed Rabh Isai was born We have here therefore if we will make up the story out of both Talmuds another not very unlike this of ours In the Jerusalem Talmud Rabbi Judah is conveighed by Angels In the Babylonian he is placed in Abraham's bosom neither would the Glosser have doubted in the least either of the thing or of the way of expressing it so as to have fled to any new exposition had he not mistook the person concerning whom these words were uttered He supposeth them spoken of Adah bar Ahavah wherein he is deceived and because the times do not fall in right if they were to be understood of his death he therefore frames a new interpretation of his own whiles in the mean time he acknowledgeth that others expound it otherwise We may find out therefore the meaning of the phrase according to the common interpretation by observing first that it was universally believed amongst the Jews that pure and holy souls when they left this body went into happiness to Abraham Our Saviour speaks according to the received opinion of that Nation in this affair when he saith Many shall come from the East and from the West and shall sit down with Abraham Give me leave to transcribe a Story a little more largely than usual g g g g g g Midras Echah fol. 68. 1. There was a Woman the Mother of seven Martyrs So we find it also 2 Maccab. VII When six of her Sons were slain and the youngest brought out in order to it though but a child of two years and an half old The Mother saith to Caesar by the life of thy head I beseech thee O Caesar let me embrace and kiss my child This being permitted her she plukt out her Breasts and gave it suck Then she by the life of thy head I entreat thee O Caesar that thou wouldst first kill me and then the child Caesar answered I will not yield to thee in this matter for it is written in your own Law the Heifer or Sheep with its young one thou shalt not kill on the same day To whom she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou foolishest of all mortals hast thou performed all the commands that this only is wanting He forthwith commands that the Child should be killed The Mother running into the embraces of her little Son kissed him and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go thou O my Son to Abraham thy Father and tell him thus saith my Mother do not thou boast saying I built an Altar and offer'd my Son Isaac For my Mother hath built seven Altars and offered seven Sons in one day c. This Woman questionless did not doubt of the innocence and purity of the Soul of this Child nor of its future happiness for we will suppose the truth of the Story which happiness she expresseth sufficiently by this that her Son was going to his Father Abraham There are several other things to the same purpose and of the same mould that might be produced but let this suffice in this place However see Notes upon Vers. 24. Now what this being in Abraham's bosom may signifie amongst the Jews we may gather from what is spoken of the manners and the death of this R. Judah concerning whom it is
cavil and our Saviours words about it are the very same and yet the current of the history evinceth them for two several stories for as the Jews always carried the same malicious construction of his Miracles so doth he justly always return them the same answer as hath been observed already At ver 27. there is a link that chains the time and stories As he spake these things and another at ver 29. If compared with ver 16. and again at ver 37. where his denouncing wo against the Pharisees although it be much the same for sense with that in Matth. 23. yet that they were uttered at two several times and upon two several occasions will appear by that time that we come to that Chapter In Chap. XII He rehearseth many things that he had spoken before the same doctrine being needful to be inculcated over and over though to the same audience much more when new auditors were still coming in Therefore Christ towards his latter end did like Moses making his Deuteronomium rehearse the doctrine that he had taught before Chap. XIII The first verse beareth this link of connexion and continuance of story There were present at that season c. Pilates bloody Act in mingling some Galileans blood with their sacrifices cannot be looked for so properly in any place as at the Temple Josephus his story in Antiq. lib. 18. cap. 5. is far from it Siloam was in the midst of the City Jerus in Chagigah fol. 76. col 1. a place of great concourse where the fall of the Tower slew eighteen men SECTION LXI JOHN Chap. IX and Chap. X. all the Chapters A blind man from his bearth healed Christ the good shepherd The Feast of Dedication THat this healing of the blind man was at Jerusalem appeareth by this that Christ sends him to the pool of Siloam to wash ver 7. which lay upon the western part of the City For Christ was now come up to the Feast of Dedication Chap. 10. 22. so that this cleers the order and time He cures blind eyes on the Sabbath by putting clay upon them made of his spittle a ready way one would have thought to have put seeing eyes out Maym. in Shabb. per. 21. Fasting spittle is forbidden to be put so much as upon the eye on the Sabbath Maladies of Children that were extraordinary the Jews did very much ascribe to some sin of the Parents and the traditionaries used this conceit as a means to awe men to the observance of their traditions So they conceit of this man Chap. 9. 2 34. Thou wast altogether born in sins We alledged before their fancie about Shibta an evil Spirit that seised upon Children by the neck and shrunk up their sinnews And whence say they comes this And they give this answer If the mother come from the house of office and give the Child suck presently c. A fetch meerly to awe women to wash after such occasions and to put the more repute upon their traditions about washings The man upon whom the miracle is wrought taketh Jesus to be a Prophet upon it but as yet doth not know him for Messias ver 17. And when he saith to the Jews Will ye also be his Disciples ver 27. he speaketh it seriously and from a good heart urging them to own him for a Prophet as he did And when he was vehement with them in this pious asserting they cast him out of the Synagogue For they had agreed already that if any man did confess that he was the Messias he should be cast out of the Synagogue ver 22. A passage very well worth observing both towards some discovery of the nature of their excommunication and for illustration of several matters in this divine history Chap. X. Christ from Ezek. 34. and Zech. 11. asserteth himself the great Shepherd and condemneth the evil shepherds that undid the flock especially the three that his soul loathed Zech. 11. 8. The Pharisees Sadduces and Esseans He feeding his flock with two shepherds staves called Beauty and Bands at the last breaketh them His staff Beauty dissolving the Covenant of Peculiarity once made with Israel by which they alone were his people but that peculiarity now gone and the Gentiles taken in And his staff Bands dissolving the brootherhood twixt Israel and Judah that now there is a difference betwixt a true Israelite and a Jew and Israelites owning Christ and they that own him not are no more brethren It was at Jerusalem the feast of the Dedication ver 22. Under the second Temple when the Grecian Kings decreed decrees against Israel and abolished their Law and suffered them not to practise the Law and Commandments and laid their hands upon their goods and upon their daughters and went into the Temple and made breaches in it and defiled the pure things and Israel was in exceeding great straits because of them and they afflicted them with great affliction untill the Lord God of their Fathers had pitty on them and delivered them out of their hand and the Asmonean high Priests prevailed against them and slew them and delivered Israel out of their hands and set up a King of the Priests and the Kingdom returned to Israel more then two hundred years even to the second destruction And when Israel prevailed against their enemies and slew them it was the five and twentieth day of the month Cisleu and they went into the Temple and found not of pure Oyle in the Sanctuary but only one bottle and there was not in it so much as to light above one day yet they lighted the Lamps with it for eight days untill they had beaten their Olives and got pure Oyle And because of this the wise men that were in that generation ordained that those eight days beginning from the 25 th of Cisleu should be days of rejoycing and thanksgiving and they light up Candles on them in the evening at the doors of their houses every night of the eight for the declaring and setting forth of that miracle and those days are called the Dedication c. Maym. in Channuchah per. 1. See 1 Maccab. 4. 59. These eight days of Cisleu fell about the middle of our December And so by this intimation John hath kept the Clock of time going that we may tell how the story goes Since Christs being at the Feast of Tabernacles hitherto was about two months and somewhat more The three last verses of this tenth Chapter which mention Christs going beyond Jordan speak the same thing with Matth. 19. 1. and Mark 10. 1. and might very properly be set collateral with those texts but since it was somewhat longer after Christs departure from Jerusalem to his arival beyond Jordan these may be taken in here and understood as spoken of his setting forth from Jerusalem and shewing whether he intended to go SECTION LXII LUKE Chap. XIII Ver. 23. to the end of the Chapter And Chap. XIV XV XVI XVII XVIII to Ver. 15. THe order
might have had the rule alone and yet he was unwilling that Caius should go without it seeming to divide his affections betwixt the two whereas his chief thoughts and respects were to his own self But Caius whom the Gods had cast upon it as his foolish auspicium perswaded him must be the man though he read in his nature the very bane of the Empire and yet for affection sake too must young Tiberius be joynt heir with him though he foresaw and foretold that Caius should murder him A monstrous policy to lay his own grandchild for a bait for those jaws that he knew would devour him and this was that by that present cruelty of Caius his own cruelties that were past might be forgotten and the talk of that might not give room to talk of old Tiberius This was that pretended care that he had of the Commonwealth to be sure to leave one behind him that should be worse than himself that by his greater wickedness his own might be lessened and that himself might seem to be less vitious by the others vitiousness above him Yet giveth he counsel to Caius inciting him to goodness which he himself could never follow and exhorting him to tenderness towards young Tiberius which in his heart he was reasonably indifferent whether he followed or no. §. 3. His death Charicles the Doctor gave notice of his death approaching to Caius and Macro though he stole this judgment and conjecture but by a sleight For sitting with the Emperor at a Banquet and taking on him some earnest and speedy occasion to be gone to some other place he rose from the Table and pretending to take the Emperors hand to kiss he closely and stealingly tried his Pulse which Tiberius perceiving but not expressing so much caused him to take his place again and the Banquet to be renewed and him to set out the meal But when the Doctor was got loose from the Table and was come to Caius and Macro and the rest of the adorers of that imperial Sun that was now waiting when he should rise he resolved them that his end drew on apace and was not many days off And then was all preparation for the new Emperor when the last gaspe should remove the old But he that had used so much dissimulation all his life dissembled even in his dying For fainting and swooning so very sore that all conceived he was departed and Caius and all his favorites were gone forth to take possession of his new Empire suddenly the tune is turned and news comes forth that Tiberius is revived and calleth for meat Macro that had often been his instrument of cruelty upon others turns the faculty now upon himself and in stead of meat stopt his mouth with a pillow or with heaping cloaths upon his face and so he died There are indeed diversities of opinion about the manner of his death some saying it was thus as is mentioned others that it was by poyson others that it was by being denied meat in the intermission of his â—its others that he rose out of his bed and fell on the floor no body being near him all which are mentioned by Suetonius It is not much material what his end was that that is first named is most intertained and certainly it suiteth very well with his deservings and it is some wonder that he came to such an end no sooner He died the seventeenth of the Calends of April or the sixteenth of March or if Dion may have his will the seventh and so the rest of that year is accounted the first of Caius SECT 4. CAIUS AN evil Emperor is gone but a worse is to succeed him Caius the son of Germanicus a bad child of a good father inheriting the love and favour of the people for his fathers sake till he forfeited it by his reserving the qualities of Tiberius He was surnamed Caligula from a garb that he wore in the Camp in which he was bred and educated from whence he had the love of the Souldiers till his barbarous nature lost it It may seem incredible that a worse disposition should ever be found than that of Tiberius but the old Politician saw that this was so much beyond it that it would do him credit some impute the fault to his bloody Nurse one Pressilla a Campanian the custom of which Country it was that the women when they were to give their children suck they first anointed the Nipple with the blood of an Hedg-hog to the end their children might be the more fierce and cruel This woman was as savage above the rest of the Nation as they were above other women for her breasts were all hairy over like the beards of men and her activity and strength in martial exercises inferiour to few of the Infantry of Rome One day as she was giving Caligula the Pap being angry at a young child that stood by her she took it and tore it in pieces and with the blood thereof anointed her breasts and so set her nursling Caius to suck both blood and milk But had not his infancy been educated in such a Butchery the school of his youth had been enough to have habituated him to mischief For being brought up in the sight and at the elbow of Tiberius it would have served to have corrupted the best nature that could be but this of his was either never good or at least was spoiled long before Yet had he reasonably well learned his Tutors art of dissimulation so that he hid those Serpentine conditions not only before Tiberius his death but also a while after he had obtained the Empire Only he that had taught him to weave this mantle of dissembling could spie through it insomuch that he would profess That Caius lived for the destruction of him and all others And that he hatched up a snake for the Roman Empire and a Phaeton for all the world And it proved so both to him and them For when Tiberius lay a gasping stifled with a pillow prest upon him he also throtled him with his hand and crucified one of his servants that cried out upon the hideousness of the fact And as for his demeanor toward the State a little time will give too lamentable witness §. 5. Tiberius in a manner cruel being dead How welcom news the tydings of Tiberius death were at Rome may be easily conjectured by any that hath observed his cruelties before Some cried out Tiberius into Tiber some to the hurdle and Tyburne some to one thing some to another using the more liberty of their Tongues against the Tyrant now by how much they had been tied up the straiter whilst he lived Nor did the remembrance of his former cruelties only cause them to rejoyce for his death but a present cruelty as if he were bloody being dead made him the more odious to them than alive For certain men that were but lately condemned and their execution day falling upon the very day when
none made oblations of their own good will Nor let any think it strange that the Prophet and after him the Proto-martyr counts up the time in that round sum of forty years when it was indeed but eight and thirty and an half for so doth God himself Numb XIV 34. VERS XLIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And ye took up c. THE word in Amos is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if we might render with R. Sol. in the future tense And ye shall bear your Idols with you into captivity as burdens laid upon your shoulders it would take off a little of the difficulty that otherwise seems to lye in this passage for it might be very reasonably questioned whether the Israelites ever did this in the wilderness but then this is directly contrary both to the Greek Version in that Prophet and now to the Holy Ghost in this place and to the very scope of the Proto-martyr in quoting it For he speaketh of God as giving up the people to worship the host of heaven and straightways suggests that they first desisted from serving God and then addicted themselves to the worshipping of Idols But the question is whether the discourse in this place is concerned in the Idolatry they committed in the wilderness or that in after-times That it doth not point at the Idolatry in the wilderness these following arguments seem to confirm I. Because there is no mention of any Idolatry committed in the wilderness after the Golden Calf besides that with Baal-Peor And it is hardly imaginable that Moloch and Baal-Peor were the same and that Moloch and Remphan were not two different Idols Nor is it probable at all that the Sacred Historian would have past over such a piece of wickedness without any taking notice either of the fault or punishment especially when as every where else the History of their Idolatry is related so very accurately But not to multiply arguments II. If Stephen refer this Idolatry of the Israelites to the times after those in the wilderness and in that sense interprets the Prophet he speaks the same thing that was commonly known and received amongst the Jews viz. that the punishment of that sin of the Golden Calf descended and was derived to following generations l l l l l l Sanhedr fol. 102. 1. R. Oshaiah saith that to the times of Jeroboam the children of Israel suckt of one Calf the Gloss is viz. that Calf they made in the wilderness but from that time forward they suckt of two and of a third too The Gloss is those two of Jeroboam's and the third of the wilderness R. Isaac saith there is not any instance of vengeance that comes upon the world wherein there is not a twenty fourth part of a pound of the first Calf According as it is said In the day that I visit I will visit their sin upon them Exod. XXXII R. Chaninah saith after twenty four generations the Gloss hath it in the Reign of King Zedekiah this verse was accomplisht as it is said He cried in mine ears with a loud voice the visitations of the City draw near every man having his destroying weapon in his hand Ezek. IX 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tabernacle of Moloch The Prophet Amos hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lat. Interlin Et portastis Siccuth Regem vestrum i. e. Ye carried Siccuth your King So R. Sol. and Kimchi Siccuth is the name of an Idol For my part I am at a stand in this matter as also in what words the Chaldee Paraphrast hath rendred this clause For in the Books publisht amongst us it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when as the Aruch citing the Targumist in this place saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siccuth Malchechem with the Targumist is Succuth Pethachrechon Observe Pethachrechon not Pathcumarchon And that it was so originally written in the Targumist I do very much suspect however Kimchi owns only the other reading For 1. It is not easie I may say not possible to give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that propriety in this place that it bears in Ezek. XIII 18. and Chap. XVI 16. 2. Whereas the same Paraphrast renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Isa. VIII 21. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Zephan I. 5. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the more probable that he may render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word it should seem he useth for some Idol or heathen God because when he would express a King taken in its proper sense he always retains the usual word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If therefore according to the Copy quoted by the Aruch it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the Chaldee Version falls in with the Greek and shews that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendered your Moloch so that Moloch signifie an Idol and Succuth not an Idol but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tabernacle of Moloch which seems the more likely from the agreement of the two clauses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle of Moloch and Star of Remphan But who or what kind of God this Moloch should be I will not spend much time to find out this having been the business of so many Pens already only this I cannot but observe that both Moloch and Remphan were certain figures that represented some of the Coelestial Luminaries because he saith He gave them up to worship the host of Heaven c. And that it is generally supposed that by Moloch was represented the Sun partly because of the Kingly name and partly upon the account of the fiery form and shape of the Idol and the fiery rites of its worship It is also called Baal Jer. XXXII 35. They built the high places of Baal to offer their sons to Motoch Which whether it be the same Idol that Ahab brought in upon Israel might not be unworthy our considering There may be some colour and hint of that bloody worship in what the Priests of Baal did to themselves 1 King XVIII 28. They cut themselves after their manner with knives and lancets till the blood gushed out upon them Moloch as the Jews describe him was an Image of brass having the face of a Calf his hands open like one ready to receive something brought him from another And so Diodorus Siculus describes Saturn of Carthage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They had an Image of Saturn made of brass stretching out his hands extended towards the earth so that a child being put into them was thrown and rould in a great gulph of fire q q q q q q Apud Euseb. Prepar Evang. lib 4. cap. 16. There we have also this passage out of Philo concerning the History of the Phoenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Saturn therefore whom the Phoenicians call Israel having governed that Country after his death was made the Star called Saturn Of
〈◊〉 〈◊〉 〈◊〉 Every Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Wise men of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Scribes of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every Generation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Governors of it These words are recited with some variation elsewhere g g g g g g Avodah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 5. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Wise man who taught others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scribe Any learned many as distinguished from the common people and especially any Father of the Traditions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Disputer or Propounder of questions he that preached and interpreted the Law more profoundly VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Wisdom of God the world by wisdom knew not God THAT is the World in its Divinity could not by its wisdom know God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wisdom of God is not to be understood that wisdom which had God for its author but that had God for its object and is to be rendred Wisdom about God There was among the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom about natural things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom about God that is Divinity But the World in its Divinity could not by wisdom know God CHAP. II. VERS VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Wisdom not of this World THE Apostle mentions a fourfold Wisdom I. Heathen Wisdom or that of the Philosophers Chap. I. 22. which was commonly called among the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecian Wisdom Which was so undervalued by them that they joyned these two under the same curse Cursed is he that breeds hogs and cursed is he who teacheth his son Grecian Wisdom a a a a a a Bava Kâ—ma fol. 82. 2. II. Jewish Wisdom that of the Scribes and Pharisees who crucified Christ vers 8. III. The Wisdom of the Gospel vers 7. IV. The Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this World distinguished as it seems from the rest where This World is to be taken in that sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as it is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The world to come And he speaks of the last and highest Wisdom which who is there that could obtain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this World before the revelation of the Gospel in the coming of Christ which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The World to come And this is that the Apostle does namely to shew that the highest yea the soundest Wisdom of the Ages before going was not in any manner to be compared with the brightness of the Evangelick Wisdom VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Which eye hath not seen c. R. b b b b b b Bab. Sanhedr fol. 99. 1. Chaia bar Abba saith R. Jochanan saith All the Prophets prophesied not but of the days of the Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as to the world to come eye hath not seen O God besides thee c. These words are repeated elsewhere c c c c c c Schabb. f. 63. 1 upon another occasion Where the Gloss The eyes of the Prophets could not see these things You see here the Rabbin distinguishes between the Days of Messiah and the World to come which is sometimes done by others but they are very commonly confounded And you see upon what reason yea upon what necessity he was driven to this distinction namely that he supposed somethings laid up for those that waited for God which the eyes of the Prophets never saw But saith he the Prophets saw the good things of the days of the Messiah therefore they are laid up for the world to come after the days of the Messiah Rabbin learn from Paul that the revelation under the Gospel is far more bright than the Prophets ever attained to CHAP. III. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As unto babes THE Hebrews would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little children from a word that signifies to give suck Hence that saying is very common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children in School d d d d d d Chetub fol. 50. 1. Rabh said to Rabh Samuel bar Shillah the Schoolmaster Take a child of six years of age and give him food as you would do an Ox. The Gloss is Feed him with the Law as you feed an Ox which you fatten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man deal gently with his son to his twelfth year The Gloss there If he refuse to learn let him deal gently with him and with fair words c. VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wood hay stubble THAT the Apostle is speaking of Doctrines is plain by the Context I. He supposeth these builders although they built not so well yet to have set themselves upon that work with no ill mind vers 15. He himself shall be saved II. By the several kinds of these things Gold Silver Wood Hay Stubble we may understand not only the different manner of teaching but even the different kinds of Doctrines taught For if they had all propounded the same Truth and Doctrine it had been no great matter if they had not all declared it in the same manner But while some produce Gold Silver Wood precious pure sound Doctrine others bring Hay Stubble Doctrine that is vile trifling and of no value or solidity the very Doctrines were different and some were such as could endure the trial of the fire and others which could not III. There were some who scattered grains of Judaism among the people but this they did not as professedly opposing the Gospel but out of ignorance and because they did not as yet sufficiently understand the simplicity of the Gospel Paul calls these and such like Doctrines Hay and Stubble to be consumed by fire Yet while they in the mean time who had taught such things might escape because they opposed not the Truth out of malice but out of ignorance had broached Falshood VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the day shall declare it because it is revealed by fire TWO things shall discover every mans work The Day and The Fire Both which you may not understand amiss of the Word of God manifesting and proving all things For the light of the Gospel is very frequently called the Day and the Law of God called Fire Deut. XXXIII 2. But I had rather in this place understand by the Day the day of the Lord that was shortly coming and by Fire the fire of Divine indignation to be poured out upon the Jewish Nation And I am the more inclined to this interpretation because there is so frequent remembrance of that Day and Fire in the Holy Scriptures When therefore there were some who built Judaism upon the Gospel foundation and that out of unskilfulness and ignorance of the simplicity of the Gospel for of such the Apostle here speaks he foretels