entertain what he was relating to her Shall give unto him the Throne Psal. 2. 7 8 9. Ezek. 21. 27. Dan. 7. 14. c. Vers. 33. He shall reign over the house of Jacob. This term the house of Jacob includeth First All the twelve tribes which the word Israel could not have done Secondly The Heathens and Gentiles also for of such the house and family of Jacob was full Vers. 34. Seeing I know not a man These words say the Rhemists declare that she had now vowed Virginity to God For if she might have known a man and so have had a child she would never have asked how shall this be done And Jansenius goeth yet further From these words saith he it doth not only follow that she hath vowed but this seemeth also to follow from them that her vow was approved of God See also Aquin. part 3. quaest 28. art 4. Baron in apparatu ad Annal. c. Answ. First Among the Jews marriage was not held a thing indifferent or at their own liberty to choose or refuse but a binding command and the first of the 613. as it is found ranked in the Pentateuch with the threefold Targum at Gen. 1. 28. and Paul seemeth to allude to that opinion of theirs when speaking of this subject he saith Praeceptum non habeo 1 Cor. 7. 6. Secondly Among the vows that they made to God Virginity never came in the number Jephtha's was heedless and might have been revoked as the Chaldee Paraphrast and Rabbi Solomon well conceive and David Kimchi is of a mind that he was punished for not redeeming it according to Lev. 27. Thirdly To die childless was a reproach among men Luke 1. 25. and to live unmarried was a shame to women Psal. 78. 63. Their Virgins were not praised that is were not married Now what a gulf is there between vowing perpetual Virginity and accounting it a shame dishonour and reproach Fourthly If Mary had vowed Virginity why should she marry Or when she was married why should she vow Virginity For some hold that her vow was made before her espousals and some after Fifthly It was utterly unnecessary that she should be any such a votal it was enough that she was a Virgin Sixthly It is a most improper phrase to say I know not a man and to mean I never must know him and in every place where it is used concerning Virgins why may it not be so understood as well as here Seventhly While the Romanist goeth about with this gloss to extol her Virginity he abaseth her judgment and belief For if she meant thus she inferreth that either this child must be begotten by the mixture of man which sheweth her ignorance or that he could not be begotten without which sheweth her unbelief Eighthly She uttereth not these words in diffidence as Zachary had done when he said how shall I know this but in desire to be satisfied in the mystery or the manner as she was in the matter She understood that the Angel spake of the birth of the Messias she knew that he should be born of a Virgin she perceived that she was pointed out for that Virgin and believing all this she desired to be resolved how so great a thing should come to pass Vers. 35. The Holy Ghost shall come upon thee c. The Angel satisfieth the Virgins question with a threefold answer First Instructing her in the manner of the performance Secondly Furnishing her with an example of much like nature in her Cosin Elizabeth Thirdly Confirming her from the power of God to which nothing is impossible Now whereas this unrestrained power of God was the only cause of such examples as the childing of Elizabeth and other barren women in this birth of the Virgin something more and of more extraordinariness is to be looked after In it therefore two actions are expressed to concur First The Holy Ghost his coming upon the Virgin Secondly The power of the most High overshaddowing her and two fruits or consequents of these two actions answerable to them First The Holy Ghost shall come upon thee therefore that that is born of thee shall be holy Secondly The power of the most High shall overshadow thee therefore that that is born of thee shall be called the Son of God The coming of the Holy Ghost upon her was First In the gift of Prophesie whereby she was both informed of the very instant when the conception was wrought and also more fully of the mystery of the Incarnation then before Secondly He did prepare and sanctifie so much of her flesh and blood or seed as to constitute the body of our Saviour The work was the work of the whole Trinity but ascribed more singularly to the Holy Ghost first because of the sanctifying of that seed and clearing it of original taint for sanctification is the work of the Holy Ghost Secondly For the avoiding of that dangerous consequence which might have followed among men of corrupt minds who might have opinionated if the conception of the Messias in the womb had been ascribed to the Father that the Son had had no other manner of generation of him The power of the most High His operating power supplying the want of the vigour and imbraces of the masculine Parent For to that the word overshaddow seemeth to have allusion being a modest phrase whereby the Hebrews expressed the imbraces of the man in the act of generation as Ruth 3. 9. Spread the skirt of thy garment over thine handmaid Therefore that holy thing This title and Epithet first not only sheweth the purity and immaculateness of the humane nature of Christ but also secondly it being applied to the preceding part by way of consequence as was touched before it sheweth that none ever was born thus immaculate but Christ alone because none had ever such a way and means of conception but only he Ver. 36. Thy Cosin Elizabeth hath conceived a Son As he had informed the Virgin of the birth of the Messias of her self so doth he also of the birth of his fore-runner of her Cousin Elizabeth For that he intended not barely to inform her onely that her Cousin had conceived a Child but that he heightens her thoughts to think of him as Christs forerunner may be supposed upon these observations First That he saith A Son and not a Child Secondly That such strangely born Sons were ever of some remarkable and renowned eminency Thirdly That if he had purposed only to shew her the possibility of her conceiving by the example of the power of God in other women he might have mentioned Sarah Hannah and others of those ancient ones and it had been enough Vers. 39. And Mary arose c. And went with haste into the hill Country into a City of Juda. This City was Hebron For unto the sons of Aaron Joshua gave the City of Arba which is Hebron in the hill country of Judah Josh. 21. 11. And Zacharias being a son of
Aaron and dwelling in the hill Country of Juda it were senseless to seek for his house in any other place then Hebron This place had been excellently renowned in ancient time Here was the promise given of Isaac here was the institution of Circumcision here Abraham had his first land and David his first Crown and here lay interred the three couples Abraham and Sarah Isaac and Rebecca Jacob and Leah and as antiquity hath held Adam and Eve Now there are many reasons given by Expositors of Maries hasting hither after the Message of the Angel As either to know the truth of what was told her about Elizabeth or to congratulate and rejoyce with her or to minister to her in her great belliedness or that the Baptist in Elizabeths womb might be sanctified by the presence of Christ in hers c. But I cannot but conceive this to be the very reason indeed That she might there conceive the Messias where so many types figures and things relating to him had gone before namely in Hebron For First This suited singularly with the Harmony and Consent which God useth in his works that the promise should begin to take place by the conception of Messias even among those Patriarchs to whom the promise was first given Secondly A kind of necessity seemeth to lie upon it that this Shiloh of the Tribe of Judah and the seed of David should be conceived in a City of Juda and of David as he was to be born in another City that belonged to them both Thirdly The Evangelists so punctually describing this City seemeth rather to refer to Christ then John who being of the Priests might indifferently have been born in any of the Tribes whatsoever Only the Holy Ghost giveth us to observe this which may not be passed That John that should bring in Baptism in stead of Circumcision was born in that very place where Circumcision was first ordained in the City Hebron It is generally held indeed that the Virgin conceived in Nazaret and in the very instant of the Angels talking with her but whether there be not as much probability for this opinion as for that I refer to the equal and judicious Reader Ver. 40. And saluted Elizabeth This seemeth to have been at some distance and a wall or floor between as consider seriously on ver 42. 44. Ver. 41. The babe leaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is used by the LXX for Jacobs and Esaus stirring in the womb Gen. 25. 22. And the leaping of the mountains at the giving of the Law Elizabeth in ver 44. addeth The babe leaped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not that he knew what he did when he leaped any more then they but that either this was the first time or this time was extraordinary The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth outward gesticulation or exultation as well as inward joy yea though there be no inward joy at all as Psalm 65. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the little hills shall be girded with exultation And so is it to be understood here The babe in my womb leaped with extraordinary gesticulation or exultation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie the manner of the thing done and not the cause of the doing Ver. 45. And blessed is she that believed Elizabeth in this clause seemeth to have an eye to her own husbands unbelief and the punishment that befel him for the same He a Man a Priest aged learned eminent and the message to him of more appearing possibility and Mary a Woman mean unlearned and of a private condition and the tidings to her most incredible both to nature and reason and yet she believed and he did not Ver. 48. He hath regarded the low estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by the LXX 2 Sam. 9. 8. and Psal. 25. 16. and importeth a look of pity and compassion and not of observation of desert as the Papists would have it here For some of them render this clause thus He hath looked on mine humility with approbation and others give this gloss upon it Because of her humility she deserved to be exalted and by it she was primely disposed to conceive and bear the only begotten Son of God But first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is said before in the LXX who must best help us to interpret it signifieth a look of another nature Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not the vertue of humility or the lowliness of mind but the state of a low and poor condition and so is it rendred here by the Syrian Arabick Spanish French Deodates Italian Dutch and all Latines that are not wedded to the vulgar And so is it used by the LXX Gen. 16. 11. 41. 52. 1 Sam. 1. 11. and so again by the New Testament Act. 8. 33. compared with the Original in Isa. 53. 8. And so prophane and heathen Authors distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the former understanding as we do here and by the latter the vertue of humility Thirdly The same word in a manner or one of the same root in ver 52. is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and inevitably beareth the sense we follow Fourthly If the Virgin spake in the sense the Romanists would have her He hath looked upon my lowliness to give it its desert she would prove to be intolerably proud in the valuing of her humility All generations shall call me blessed As Gen. 30. 13. Not only thou oh Cosin Elizabeth and the Jewish Nation that expect the Messias but even all the world and all successions of ages among the Heathen shall come to the knowledge and confession of Christ and account me blessed in the favour that I have received Ver. 51. He hath scattered the proud c. If the Virgin aim these words and those of the same tenour that follow at any particular persons as some conceive she doth and meaneth the Devils or the Pharisees or the Jews it might as well be conceived that she hath respect to the four tyrannous and persecuting Monarchies in the Book of Daniel which were now destroyed as much as to any thing else But since the very same words in a manner are to be found in the song of Hannah 1 Sam. 2. they warrant us to interpret them not so restrictively as to any one particular example but of the general and ordinary dealing of God in the world with the wicked SECTION III. S. MATTHEW CHAP. I THE a a a a a a Gen. 5. 1. Book b b b b b b It might be understood The Book of the History as generation is taken Gen. 2. 4. and 37. 2. and so it might be the title not of this Chapter only but of the whole book But since the Evangelists intention is to set down Christs alliance to the Royal line by his Father Joseph the phrase must be understood accordingly and so the Chaldee useth the very
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
common in all their Authors When they cite any of the Doctors of their Schools they commonly use these words Amern rabbothenu Zicceronam libhracah in four letters thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus say our Doctors of blessed memory But when they speak of holy men in the Old Testament they usually take this Phrase Gnalau hashalom on him is peace in brief thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus when they mention Moses Solomon David or others this is the memorial they give them The Arabians have the like use in their Abbreviation of Gnalaihi alsalemo on whom is peace The words in Hebrew want a verb and so may be construed two ways On him is peace or on him be peace The learned Master Broughton hath rendered it the former way and his judgement herein shall be my Law To take it the latter way seems to relish of Popish superstition of praying for the dead which though the Jews did not directly do yet in manner they appear to do no less in one part of their Common Prayer Book called Mazkir neshamoth the remembrancer of Souls which being not very long I thought not amiss to Translate out of their Tongue into our own that the Reader may see their Jewish Popery or Popish Judaism and may bless the Creator who hath not shut us up in the same darkness CHAP. XL. Mazkir neshamoth or the Remembrancer of souls in the Iews Liturgy Printed at Venice THE Lord remember the soul or spirit of Abba Mr. N. the son of N. who is gone into his world wherefore I vow to give Alms for him that for this his soul may be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which be in the garden of Eden Amen The Lord remember the soul of Mrs. N. the Daughter of N. who is gone to her World Therefore I vow c. as in the other before Amen The Lord remember the soul of my father and my mother of my grandfathers and grandmothers of my uncles and aunts brethren and sisters of my cosens and consenesses whether of my fathers side or mothers side who are gone into their world Wherefore I vow c. Amen The Lord remember the soul of N. the son of N. and the souls of all my cosens and cosenesses whether on my fathers or mothers side who were put to death or slain or stabd or burnt or drowned or hanged for the sanctifying of the Name of God Therefore I will give Alms for the memory of their souls and for this let their souls be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which are in the garden of Eden Amen Then the Priest pronounceth a blessing upon the man that is thus charitable as it followeth there in these words He that blessed our father Abraham Isaac and Jacob Moses and Aaron David and Salomon he bless Rabbi N. the son of N. because he hath vowed Alms for the souls whom he hath mentioned for the honour of God and for the honour of the Law and for the honour of the day for this the Lord keep him and deliver him from all affliction and trouble and from every plague and sickness and write him and seal him for a happy life in the day of Judgment and send a blessing and prosper him in every work of his hands and all Israel his brethren and let us say Amen Thus courteous Reader hast thou seen a Popish Jew interceding for the dead have but the like patience a while and thou shalt see how they are Popish almost entirely in claiming the merits of the dead to intercede for them for thus tendeth a prayer which they use in the book called Sepher Min hagim shel col Hammedinoth c. which I have also here turned into English Do for thy praises sake Do for their sakes that loved thee that now dwell in dust For Abraham Isaac and Jacobs sake Do for Moses and Aarons sake Do for David and Salomons sake Do for Jerusalem thy holy Cities sake Do for Sion the habitation of thy glories sake Do for the desolation of thy Temples sake Do for the treading down of thine Altars sake Do for their sakes who were slain for thy holy Name Do for their sakes who have been massacred for thy sake Do for their sakes who have gone to fire or water for the hallowing of thy Name Do for sucking childrens sakes who have not sinned Do for weaned childrens sakes who have not offended Do for infants sakes who are of the house of our Doctors Do for thine own sake if not for ours Do for thine own sake and save us Tell me gentle reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whether doth the Jew Romanize or the Roman Judaize in his devotions This interceding by others is a shrewd sign they have both rejected the right Mediator between God and Man Christ Jesus The prophane Heathen might have read both Jew and Papist a lecture in his Contemno minutos istos Deos modo Jovem propitium habeam which I think a Christian may well English let go all Diminutive Divinities so that I may have the great Jesus Christ to propitiate for me CHAP. XLI Of the Latine Translation of Matth. 6. 1. ALms in Rabbin Hebrew are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedhakah righteousness which word the Syrian Translator useth Matth. 6. 1. Act. 10. 2. and in other places From this custom of speech the Roman vulgar Translateth Attendite ne justitiam vestram faciatis One English old manuscript Testament is in Lichfield Library which hath it thus after the Latine Takith hede that you do not your rightwisnes before men to be seyne of hem ellis ye shullen have no mede at your fadir that is in hevenes Other English Translation I never saw any to this sense nor any Greek copy It seems the Papist will rather Judaize for his own advantage than follow the true Greek The Septuagint in some places of the Old Testament have turned Tsedhakah Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds or little or to no sense As the Papists have in this place of the New Testament turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness to as little purpose In the Hebrew indeed one word is used for both Tsedhakah for Almsdeeds which properly signifies Righteousness upon what ground I know not unless it be to shew that S◠Chrysostom hath such ◠touch Alms must be given of rightly gotten good or else they are no righteousness or they are called Zadkatha in Syrian Hu ger zadek le mehwo they are called righteousness because it is right they should be given and given rightly The Fathers of the Councel of Trent speak much of the merit of Alms whom one may
Spirit had glossed upon the words of the whole Sanhedrin in vers 47 48. What do we For this man doth many miracles If we let him thus alone all men will believe on him and the Romans shall come and take away both our place and Nation If they grant he did so many miracles why were they afraid that men should believe on him Why did they not believe on him themselves And afraid the Romans should destroy their City and Nation if he were believed in Whereas their destruction was because they did not believe in him Truly Caiaphas said but truly of them though he aimed it at another sense Ye know nothing neither do ye consider No nor thou O Caiaphas neither For had they known they would not have crucified the Lord of life had they considered they had not brought that guilt upon themselves and the City that they did But in what sense he makes them so senseless is somewhat obscure Ye know not neither consider that it is expedient for us that one man should dye for the people and that the whole Nation perish not That they knew as well as himself that any States-man any reasonable man might know well enough that it was better to put to death a ring-leader of mischief as they took Christ to be than that a whole Nation perish That old Maxim in Politicks and reason Pereat unus potius quam unitas would easily be observed by less States-men than they And the one that they would have to dye they all agreed in but herein Caiaphas resolution seems to have out-vied theirs namely that whereas they were afraid to take Christ off for fear of the multitude he blusters through that doubt and scruple and would have it resolved that he must dye and be taken away So that in those words of his you may observe him speaking as a Caiaphas and as a Prophet As a wretched Caiaphas counselling the Sanhedrin not to fear or boggle at the business but resolve on it for it is expedient he should dye And as a Prophet or one inspired signifying that it was necessary Christ should dye for the preservation of that Nation that it should not perish namely those that believed in him and so for the preserving of all in other Nations that should also believe The former he spake and meant with all his heart to stir up the Bench to destroy Christ for all the danger of the multitude But this later he spake indeed but meant it not neither understood what he spake and therefore the Text tells us This he spake not of himself but being High Priest c. There had not been a High Priest a Prophet among the Nation for above four hundred years before and must Caiaphas now become a Prophet Nay the Jews tell us and they tell us truly that there had not been any Prophet at all in the Nation of so long a time and it is wonder God should now inspire such a wretch as Caiaphas They tell us that upon the death of Haggai Zechariah and Malachi those last Prophets the spirit of Prophesie left Israel departed and was no more In which they spoke just as Caiaphas does here very truly and very maliciously very maliciously because they would exclude the Apostles and Disciples of Christ from having the Prophetick spirit but withal very truly as to the space between the death of those last Prophets and the appearing of Christ and his Apostles There was not a man endued with the spirit of Prophesie in all that space of time nay not a man that did pretend to the spirit of Prophesie in all that time It is observable that about the coming of Christ many arose pretending themselves to be Christ or to be Prophets but ye find not that any from the death of Malachi had done so before And the reason was because the Prophet Daniel had so exactly pointed out the time of Christs coming that the Nation knew the time and expected it and when it came such Deluders then start up with such pretences because they knew there would be then a brave change of times But till that came they lay still convinced that the Spirit was departed and should not be restored till Messias coming What I speak there is clear proof for in the New Testament That they knew when Messias should appear is plain by these words Luke XIX 11. He added and spake a parable because he was nigh to Jerusalem and because they thought the Kingdom of God should immediately appear And by that concourse of all the Nation out of all Nations to Jerusalem Act. II. 5. being instructed by Daniel in his ninth Chapter of the compleat time of Messias sealing Vision and Prophesie and bringing in everlasting righteousness which he had pointed out to the very hour And that they were convinced of the departure of the Holy Ghost not to be restored till the coming of Messias appears plainly by the answer of those Jews at Ephesus Act. XIX 2. Paul said unto them have ye received the Holy Ghost since ye believed And they said unto him We have not so much as heard whether there be any Holy Ghost Not that they doubted at all of the being of the Holy Ghost but that they had learned with the whole Nation that the Holy Ghost was departed upon the death of those Prophets and they had never yet heard that he was restored The Jews say again that from that time there was no Urim and Thummim with the High Priest under the second Temple And there is confirmation for it in Nehem. VII 65. And the Tirshatha said unto them that they should not eat of the most holy things till there stood up a Priest with Urim and Thummim And the reason of its ceasing was because Prophesie was ceased For the Oracle by Urim as I once shewed you was given by the Priest being inspired and prophesying Now after all the long ceasing of Phrophesying in the Nation and of Prophesying among the Priest-hood for a Caiaphas to stand up a Prophesier seems something strange and what shall we say to it The Rhemists will resolve you the scruple with a wet finger if you will but believe them Will you give me leave to give you their Gloss upon the place Marvel not say they that Christ preserveth his truth in the Church as well by the unworthy as the worthy Prelates thereof the gift of the Holy Ghost following their order and office as we see here in Caiaphas and not their merits and person And they conclude How may we then be assured that Christ will not leave Peters seat though the persons that â—ecupy the same were as ill as the blasphemous and malicious mouths of Hereticks do affirm The assertion false and the inference ridiculous The assertion that Caiaphas prophesied by virtue of the order of his Priesthood being most false For none of that order had prophesied of four hundred years before And the Inference ridiculous And it