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
years of age and he did not only understand but readily speak the Language This worthy Knight our Author often mentioned as his great Friend and a person of a most exemplary life as well as of great Learning and Judgment I have seen a Sermon of our Authors prepared to be Preached at his Funerals in which he bewails his death and complains at the close of it that he was hindred by the express Command of this worthy and modest Knight upon his death bed from saying any thing of him This may seem to be a digression but it is a very pardonable one it being designed only to take an occasion of speaking well of one who deserved well of the World and particularly of our learned Author whose incomparable learning and skill in the Hebrew affairs are under God in great measure owing to the Learned and Religious Gentleman Sir Rowland Cotton did whiles our Author preached at the place above named out of respect to his hopeful parts take him into his own family as his Chaplain There he laid the foundation of his Rabbinical Learning for which he is justly renowned not only here in England but beyond the Seas And that which put him upon it as our Author himself would frequently relate it was this Sir Rowland would often question him in that Language in which our Author was then but a Novice and this after some time wrought upon him so effectually that out of shame and indignation that he wanted that Learning which his Patron had he set himself close to the Study of the Tongues and the Hebrew especially He was ashamed to be baffled as he confessed he often was by a Country Gentleman and that also in a piece of Learning which he by his Profession and his Character was much more obliged to attain to than his Patron could be supposed to be And this was the occasion of his applying himself to those very useful Studies to which otherwise probably he would have continued a stranger In his Studies in this Family he made a great progress and was greatly cherished in them by his Patron to whom he was always very dear With him he continued at Bellaport till Sir Rowland left the Country and went to reside at London with his Family at the request of Sir Allen Cotton his Fathers younger Brother who was Lord Mayor of the City Within a little while our Author followed his Patron to the City He continued not long there before he returned into the Country again and visited his Father and Mother at Uttoxetar above named of whom he took a solemn leave with a resolution to travel beyond the Seas to their no little sorrow But having left his Father and Mother and travailing as far as Stone in the County of Stafford which place was then destitute of a Minister he was by the importunity of those who were concerned perswaded to accept of that place And so he did and forthwith set his Parents at ease by letting them know that his Travels were now at an End At this place he continued two years or thereabouts During this time May 21. 1628. he married Joice the Daughter of William Crompton of Stone Park Esq and Widow of George Copwood of Dilverne in the County of Stafford Gentleman From Stone our Author removed to Hornsey near the City of London for the sake of the Library of Sion College to which he often resorted and from thence in the Spring Anno Domini 1630. he and his Family came to Uttoxetar aforesaid where he continued till the September following when Sir Rowland Cotton preferred him to the Rectory of Ashley in the County of Stafford Here our Author continued in great esteem for the space of twelve years and here he very much pursued his Rabbinical Studies And to that end he bought a small piece of Land lying near unto his Parsonage-house where he built a small House in the midst of a Garden containing a Study and withdrawing room below and a lodging Chamber above Here he closely followed his said Studies with great delight and unwearied diligence and did choose to lodge here very often though it were so near to his Family and Parsonage House He continued in this place till June Anno Domini 1642. when upon what occasion soever it was most probably being called up to the Assembly of Divines unwillingly he seems to leave his abode and Country and became a kind of Exile in London as we may collect from his Epistle before his Handful of Gleanings upon Exodus Where he thus bespeaks the Parishoners of S. Bartholomews behind the Exchange That when exiled from his own they made him theirs But in this his destitute state it seems he continued not long His parts and worth like a great light could not be hid but soon were taken notice of in the City So that he became Minister to the Inhabitants of the Parish aforesaid Where as we learn from that Epistle their first meeting was with extraordinary kindness and the same mutual affection abated not between them About this time it was also that another employment was laid upon him namely to be a Member of the Assembly of Divines at Westminster Whether I shall now follow him and give some account of his carriage and demeanour there In the year 1643. The Ministers of the City of London met together to consult whether they should preach on the Christmas day following as they had been wont to do or take no notice at all of the day One of them whom I shall not name of great Autority among them was against their Preaching and was very near prevailing with the rest of his Brethren to forbear Our Author was at that meeting being at that time Minister at St. Bartholomews aforesaid who was so far from consenting to the advice of that person who gave it that he took him aside and argued the Point with him and did not only maintain the lawfulness of the thing in question but the expedience of it also and shewed that the omitting it would be of dangerous consequence and would reflect very much upon those Men who made profession of no other design but reforming what was culpable and faulty In a word he so far prevailed with the Company that when it was put to the question it was carried in the Affirmative and there were not above four or five of the whole who dissented I forbear to mention the particular arguments which our Author made use of which I could easily have done because I do not mention it as an instance of his Learning that he was able to maintain this cause than which no thing can be thought more defensible but only to let the Reader know that though our Author lived in the late unhappy times and conversed with Men who were extravagantly bent upon extreams yet he did not want courage and integrity in standing against the stream In the debates of that Assembly at Westminster our Author used the
went thither he saith not at all And now to take up what we have to observe upon these things that have been spoken 1. It is true indeed as Tacitus witnesseth that Pallas the brother of Felix who had been Claudius his great favorite and so Nero's also in Claudius time did wane and decrease somewhat in his favour in a very short time after his entrance into his reign but he was not utterly laid flat and out at all till after Poppaea came into favour and amorousness who forwarded the death of Agrippina and the bringing down of those that were of her party as Pallas was Therefore the power of Pallas with the Emperour seemeth to be expired in Nero's fifth year in which Agrippina was slain And by this account we cannot extend Felix his escape for his brother Pallas his sake beyond Nero's fourth Year For considering Poppaeas prevalency with the Emperour when once she became his Paramour and considering her detestation of Agrippina and her faction of which Pallas was the chief we cannot cast Felix his discharge for Pallas his sake beyond Nero's fourth 2. Paul lay two years prisoner at Caesarea under Felix Acts 24. 27. After two years Portius Festus came into Felix room Many are the conjectures about these two years Baronius saith it was Expleto biennio Neronis Magister Historiae Scholasticae saith it was Biennium ab accusatione Felicis a Judaeis A Lapide cares not to think that Biennium hoc inchoandum a praefectura Felicis in Judaea nam ante illud praefuerat Trachonitidi Batanaeae Gaulonitidi c. But it is most proper to hold that these two years mean the time of Pauls being a prisoner under Felix from the time of his apprehension under Lysias the chief Captain till Felix his going out of his Government and so it is held by Beda Beza Salmeron Onuphrius and others And this is so proper and suitable to the intent and discourse of Luke that it needeth no illustration or proof of it and it is most agreeable to the Scriptures manner of accounting in all other places These two things then being thus concluded on it will follow that Pauls apprehension was in Nero's second and Felix went out of Office in Nero's fourth before Poppaea was yet got into her potency And the accounting of Pauls two years imprisonment under Felix to be thus At Pentecost in Nero's second he is apprehended and at Pentecost in Nero's third he had been a year prisoner and at Pentecost in Nero's fourth his two years are up and that spring it was that Felix went out of Office and went to Rome to make his answer and Pallas his brother not yet utterly out of favour makes his peace And now let us draw up the Chronology of Nero's time to the full according to these evidences and as referreth to our occasion CHRIST 55 NERO. 1 Paul at Ephesus Goeth to Macedonia Creete Greece to Macedonia again and wintreth in Nicopolis CHRIST 56 NERO. 2 Paul at Macedonia till Easter then goeth up to Jerusalem and is apprehended at Pentecost and from that time till the year go out is a prisoner CHRIST 57 NERO. 3 Paul a prisoner all this year under Felix CHRIST 58 NERO. 4 Felix removed Festus cometh in Paul shipped towards Rome but wintreth by the way Poppaea in Nero's eye and becomes his Minion CHRIST 59 NERO. 5 Festus Governour of Judea Paul after wintering in his journey cometh to Rome and this is the first year of his imprisonment there Nero killeth his Mother Agrippina CHRIST 60 NERO. 6 Festus Governour of Judea Pauls second years imprisonment at Rome CHRIST 61 NERO. 7 Festus Governour of Judea CHRIST 62 NERO. 8 Festus Governour of Judea Nero marrieth Poppaea CHRIST 63 NERO. 9 Festus Governour It may be Albinus came in sometime this year and then was James the less slain this year CHRIST 64 NERO. 10 Albinus Governour of Judea CHRIST 65 NERO. 11 Florus Governour of Judea CHRIST 66 NERO. 12 CHRIST 67 NERO. 13 Florus Governour of Judea The Wars begin CHRIST 68 NERO. 14 Nero dieth having reigned 13. years and 8. months ACTS Chap. XXI from Ver 17. to the end of the Chapter PAUL cometh to Jerusalem at the feast of Pentecost when the City was now full of conconflux to that festival He resorteth instantly to James the residentiary Apostle of the Circumcision for holding correspondency sake and there he shews him the manner and fruit of his Ministry among the Gentiles Which both by James and the Elders that were with him is well approved of as to the thing it self but they certifie him of what complaints they heard from the Jews against him for crying down the rites of Moses especially Circumcision That thou teachest all the Jews which are among the Gentiles to forsake Moses saying that they ought not to circumcise their Children ver 21. Now because thousands of the Jews which believed were yet zealous of the Law this gave much offence But did Paul teach thus or not No doubt he did and it behoved him so to do nor does nor can James except against the Doctrine for though it is true that he and Paul and the other Apostles permitted compliance with some of the Jewish rites for peace sake for a while as there is an example in this very place yea Paul himself circumcised Timothy upon that reason yet the use of Circumcision as these that stood upon it used it was utterly inconsistent with the Gospel Hear this Apostles Doctrine Behold I Paul say unto you that if you be circumcised Christ shall profit you nothing For I testifie again to every man that is circumcised that he is a debtor to the whole Law Gal. 5. 2. A converted Jew would have his Son circumcised Paul asks him a reason what can he answer but it looks after some justification by it as their own Authors speak their thoughts He that is circumcised is perfect And He that is circumcised shall not go to Gehinnom And I said unto thee in thy blood live Ezek. 16. 6. This is the blood of Circumcision c. Tanchum in Gen. 17. 18 c. They looked indeed upon Circumcision as an admission into the Covenant and thereupon the Father of the Child at his Circumcision constantly used these words Blessed be thou O Lord our God who hast sanctified us by his Commandments and commanded us to bring the Child into the Covenant of our Father Abraham And they that stood by said As thou hast brought him into the Covenant so bring him into the Law and into the Bridechamber Jerus in Beracoth fol. 13. col 1. But withall they looked upon this Covenant as a Covenant of works for as we observed before they reputed Abraham himself so justified Good cause therefore had Paul to stand out against the convert Jews Circumcising their Children as whereby the Doctrine of Justification by faith was utterly enervated and made of no effect And here by the way let us conceive we
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
thus The spittle of any unclean person is unclean and defiles But strangers of another Country are as unclean among us as those that have a flux Now the strangers dwelt in the upper street Here I remember the story of Ismael ben Camithi the High Priest d d d d d d Avoth R. Nathan fol. 9. 1. who when he went out on the day of Expiation to speak with a certain Heathen Captain some spittle was sprinkled upon his cloths from the others mouth whereby being defiled he could not perform the service of that day his brother therefore officiated for him V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The street of the Butchers VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The street of those that dealt in Wool e e e e e e Erubbin cap. 10. hal 9. In the Butchers street which was at Jerusalem they locked the door on the Sabbath and laid the key in the window which was above the door R. Jose saith That this was in the street of those that dealt in Wool Josephus hath these words f f f f f f De bello lib. 5. cap. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the new City there was a Wool-market and Braziers shops and a market of garments VII g g g g g g Rosh hashanah cap. 2. hal 5. At Jerusalem was a great Court called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Jaazek where the Cities were gathered together namely that they might testifie concerning the New Moon and there the Sanhedrim took them into examination and delicious feasts were made ready for them there that they might the more willingly come thither for the sake thereof VIII h h h h h h Parah cap. 3 hal 2. Some Courts also were built upon a rock under which there was made a hollow that by no means any sepulchre might be there Hither they brought some teeming women that they might be delivered there and might there also bring up their children And the reason of that curiosity was that those children there born and brought up where they were so secure from being touched by a sepulchre might be clean without doubt and fit to sprinkle with purifying water such as were polluted with a dead carkase The children were shut up in those Courts until they became seven or eight years old So R. Solomon who also cites Tosaptoth where nevertheless it is until they are eighteen years of age And when the sprinkling of any one is to be performed they are brought with the like care and curiosity to the place where the thing is to be done riding upon Oxen because their bellies being so thick might defend them the more securely from the defilement of any sepulchre in the way IX There were not a few Caves in the City hollowed out of the rock which we observed concerning the hollowed floor of the Temple i i i i i i Joseph de Bell. lib. 7. c. 7. Into one of these Simon the Tyrant betook himself with his accomplices when he dispaired of his affairs Of whom you have a memorable story in the place quoted X. Besides the Pool of Siloam of Bethesda of Solomon if that were not the same with Bethesda k k k k k k Idem ibid. lib. 5. cap. 30. there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sparrow-pool before Antonia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almond-pool on the Northside of the City XI We cannot also pass over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Taanith cap. 3 hal 8. The stone of things lost where publication was made concerning any thing lost or missing XII We conclude with the Trench brought round the City by Titus wherein he shut it up in the siege m m m m m m Joseph de Bello lib. 5. cap. 13. Beginning from the Tents of the Assyrians where he encamped he brought a Trench 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the nether new City the upper was the hill Bezetha the nether was a place somewhat lower on the East of Sion and thence along Kidron to Mount Olivet Thence bending to the South he shut up the Mountain round to the rock called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dove-cote and the hill beyond which lies over the valley of Siloam From thence bending on the West he came even into the vale of the fountain After which ascending along the Sepulchre of Anan the chief Priest and inclosing the mountain where Pompey pitched his tents he bended to the North side and going forward as far as the Village which is called The House or place of Turpentine perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after that taking in the Sepulchre of Herod he came Eastwardly to his own Entrenchment CHAP. XXXVI Synagogues in the City and Schools R. a a a a a a Hieros Chetub fol. 35. 3. Phinehas in the name of R. Hoshaia saith There were four hundred and sixty Synagogues in Jerusalem every one of which had a house of the book and a house of doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A house of the book for the Scripture that is where the Scripture might be read and a house of doctrine for Traditions that is the Beth Midrash where Traditions might be taught These things are recited elsewhere and there the number ariseth to four hundred and eighty b b b b b b Idem Megillah fol. 73. 4. R. Phinehas in the name of R. Hoshaia saith There were four hundred and eighty Synagogues in Hierusalem c. We do not make enquiry here concerning the numbers being varied the latter is more received and it is made out by Gematry as they call it out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full Esa. I. 21. c c c c c c R. Sol. In Esa. 2. 1. We find in Pesikta R. Menahem from R. Hoshaia saith four hundred and eighty Synagogues were in Hierusalem according to the Arithmetical value of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note that the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph is not computed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue of the Alexandrians is mentioned by the Talmudists concerning which also the Holy Scripture speaks Act. VI. 9. d d d d d d Hieros in Megill in the place above and Juchas fol. 26. 2. Eleazar ben R. Zadok received for a price the Synagogue of the Alexandrians and did his necessary works in it The Alexandrians had built it at their own charge This story is recited by the Babylonian Talmudists and they for Alexandrians have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Braziers For so they write e e e e e e Bab. Megill fol. 26. 1. The Synagogue of the Braziers which was at Jerusalem they themselves sold to R. Eleazar c. The Gloss renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Workmen in brass The reason why the Alexandrians were so called you may fetch perhaps from this story f f f f f f
〈◊〉 unto the Lake of Gennesaret to comprise all the Lake of Gennesaret within it Look into Adrichomius to say nothing of others and compare these words of Josephus with him Hither perhaps is that to be reduced which hath not a little vexed Interpreters in Jos. cap. XIX where Jordan is twice mentioned in desining the limits of the Tribe of Nephthali vers 33. The outgoings of the border hence was to Jordan and vers 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The going out from thence that is from the South border was to Jordan in Judah towards the Sun rising What hath the land of Nephthali to do with Jordan in Judah I answer Juda that is Judea is here opposed to Galilee Judah is not here spoken of as opposed to the other Tribes Before ever the name of Samaria was risen the name of Galilee was very well known Jos. XX. 7. and so was the name of Judea and at that time one might not improperly divide the whole land within Jordan into Galilee and Judea when as yet there was no such thing as the name of Samaria The words alledged therefore come to this sense as if it had been said The North bounds of Naphthali went out Eastwardly to Jordan in Galilee in like manner the South bounds went out Eastwardly to Jordan now running into Judea that is the Country without Galilee which as yet was not called Samaria but rather Judea The bounds certainly of the land of Nephthali seem to touch Jordan on both sides both on the North and the South and so to contain the Sea of Genesaret within its bosom according to that which is said by the Talmudists before alledged and those also men of Tiberias While I am discoursing of Jordan and this Lake let me add this moreover concerning the boat of Jordan d d d d d d Hieros Shabb. fol. 7. 1. R. Jacob bar Aidai saith in the name of R. Jochanan Let no man absent himself from Beth Midrash for this question was many a time propounded in Jabneh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The boat or barge of Jordan why is it unclean Nor was there any who could answer any thing to it until R. Chaninah the son of Antigonus came and expounded it in his City The boat of Jordan is unclean because they fill it with fruit and sail with it down from the Sea unto the dry land and from the dry land into the Sea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Jews themselves being interpreters is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A small vessel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little Ship Josephus hath these words e e e e e e Jos. de bell lib. 2. cap. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Having gathered together all the boats in the Lake they were found to be two hundred and thirty and there were no more than four mariners in each CHAP. LXXII Tiberias ALL the Jews declare almost with one consent that this was a fortified City from antient times even from the days of Josua and was the same with Rakkath of which mention is made Jos. XIX 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Hieros Megill fol. 70. 1. Rakkath is Tiberias say the Jerusalem Gemarists And those of Babylon say the same and that more largely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Bab. Megill fol. 5. 2. 6. 1. It is clear to us that Rakkath is Tiberias And when after a few lines this of Rabbi Jochanan was objected When I was a boy I said a certain thing concerning which I asked the Elders and it was found as I said namely that Chammath is Tiberias and Rakkath Zippor it is thus at last concluded Rabba said Who is it to whom it was said that Rakkath is not Tiberias For behold when any dyes here in Babylon they lament him there at Tiberias after this manner The Hearse of a famous man deceased in Sheshach Babylon whose name also is of note in Rakkath is brough hither thus lament ye him O ye lovers of Israel O Citizens of Rakkath come forth and bewail the dead of Babylon When the Soul of R. Zeira was at rest thus one lamented him The land of Babylon conceived and brought forth delights the land of Israel nourished them Rakkath said Wo to it self because she lost the Vessels of her delights Therefore saith Rabba Chammath is the same with the warm baths of Gadar and Rakkath is Tiberias This City touched on the Sea so that the Sea served on one side for a wall to it Hence is that in the place but now cited Rabh Hezekiah read the book of Esther in Tiberias on the fourteenth day of the month Adar and also on the fifteenth day see Esth. IX 21. doubting whether it were compassed with walls from the days of Josua or not But who would doubt this of Tiberias When it is written And the senced Cities were Ziddim Zer Chammath Rakkath and Chinnereth But it is clear to us that Rakkath is Tiberias The reason therefore why he doubted was this because on one side it was enclosed by the Sea instead of a wall But if it were so why did he doubt Because truly it was no wall When the Tradition is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A City which hath a wall but not fortified walls the contiguous houses are for such walls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Tiberias is excepted which hath the Sea for a wall So also R. Simeon Ben Jochai in the Jerusalem Gemara just now alledged Among the Cities fortified with walls Tiberias is excepted as having the Sea for a wall What fortune this City underwent under the name Rakkath remains unknown Herod the Tetrarch put the name of Tiberias upon it and built the City for the sake and memory of Tiberius Cesar. The Etymology of which place while the Gemarists deduce elsewhere namely either from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tob reja because it was fair to behold or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was Betiborah in the Navel or middle c. they seem rather to sport out of a luxuriant wit than to be ignorant of the thing it self CHAP. LXXIII Of the situation of Tiberias WHEN I read Pliny of the situation of this City and compare some things which are said by Josephus and the Talmudists with him I cannot but be at a stand what to resolve upon here Pliny thus of the situation of it a a a a a a Plin. Nat. Hist lib. 5. cap. 15. The lake of Genesar is compassed round with pleasant Towns on the East Julias and Hippo on the South Tarichea by which name some call the lake also on the West Tiberias healthful for its warm waters Consult the Maps and you see Tiberias in them seated as it were in the middle shore of the Sea of Genesaret equally distant almost from the utmost South and North coasts of that Sea Which seems well indeed to agree with Pliny but illy with Josephus and
IV. 12. fiery trial by Christ dictating the Epistles to the twelve Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p p p p Rev. II. 10. Tribulation for ten days and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q Rev. III. 10. The hour of temptation which shall come upon all the world of Christians And this is The revelation of that wicked one r r r r r r 2 Thes. II. 8. St. Paul speaks of now in lively that is in bloody colours openly declaring himself Antichrist the enemy of Christ. In that persecution James suffered at Jerusalem Peter in Babylon and Antipas at Pergamus and others as it is probable in not a few other places Hence Rev. VI. 11 12. where the state of the Jewish Nation is delivered under the type of six seals they are slain who were to be slain for the testimony of the Gospel under the fifth seal and immediately under the sixth followeth the ruine of the Nation VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The love of many shall wax cold THESE words relate to that horrid Apostasie which prevailed every where in the Jewish Churches that had received the Gospel See 2 Thes. II. 3 c. Gal. III. 2. 2 Tim. I. 15. c. VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this Gospel of the Kingdom shall be preached in all the world JErusalem was not to be destroyed before the Gospel was spread over all the World God so ordering and designing it that the World being first a Catechumen in the Doctrine of Christ might have at length an eminent and undeniable testimony of Christ presented to it when all men as many as ever heard the history of Christ should understand that dreadful wrath and severe vengeance which was poured out upon that City and Nation by which he was crucified VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The abomination of desolation THESE words relate to that passage of Daniel Chap. IX 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I would render thus In the middle of that week namely the last of the seventy he shall cause the sacrifice and oblation to cease even until the wing or army of abominations shall make desolate c. or Even by the wing of abominations making desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is An army Esay VIII 8. And in that sense Luke rendred these words s s s s s s Chap. XXI 20. When you shall see Jerusalem compassed about with an army c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him that readeth understand This is not spoken so much for the obscurity as for the certainty of the Prophesie as if he should say He that reads those words in Daniel let him mind well that when the army of the Prince which is to come that army of abominations shall compass round Jerusalem with a siege then most certain destruction hangs over it for saith Daniel The people of the Prince which is to come shall destroy the City c. the sanctuary c. vers 26. And the army of abominations shall make desolate even until the consummation and that which is determined shall be poured out upon the desolate Flatter not your selves therefore with vain hopes either of future victory or of the retreating of that army but provide for your selves and he that is in Judea let him fly to the Hills and places of most difficult access not into the City See how Luke clearly speaks out this sense in the twentieth verse of the one and twentieth Chapter VERS XX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That your flight be not in the Winter R. Tanchum observes a favour of God in the destruction of the first Temple that it happened in the Summer not in Winter For thus he t t t t t t Fol. 57. 2. God vouchsafed a great favour to Israel For they ought to have gone out of the land on the tenth day of the month Tebeth as he saith Son of Man mark this day for on this very day c. what then did the Lord Holy and Blessed If they shall now go out in the Winter saith he they will all dye therefore he prolonged the time to them and carried them away in Summer VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those days should be shortned GOD lengthned the time for the sake of the elect before the destruction of the City and in the destruction for their sakes he shortned it compare with these words before us the 2 of Pet. III. 9. The Lord is not slack concerning his promise c. It was certainly very hard with the Elect that were inhabitants of the City who underwent all kind of misery with the besieged where the Plague and Sword raged so violently that there were not living enough to bury the dead and the Famine was so great that a Mother eat her Son perhaps the Wife of Doeg ben Joseph of whom see such a story in Bab. Joma u u u u u u Fol. 38. 2◠And it was also hard enough with those Elect who fled to the Mountains being driven out of House living in the open Air and wanting necessaries for Food Their merciful God and Father therefore took care of them shortning the time of their misery and cutting off the reprobates with a speedier destruction least if their stroke had been longer continued the Elect should too far have partaken of their misery The Rabbins dream that God shortned the day on which wicked King Ahaz died and that ten hours least he should have been honoured with mourning w w w w w w See R. Sol on Esay XXXVIII VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall show great signs and wonders IT is a disputable case whether the Jewish Nation were more mad with superstition in matters of Religion or with superstition in curious Arts. I. There was not a people upon Earth that studied or attributed more to dreams than they Hence 1. They often imposed fastings upon themselves to this end that they might obtain happy dreams or to get the interpretation of a dream or to divert the ill omen of a dream which we have observed at the fourteenth verse of the ninth Chapter 2. Hence their nice rules for handling of dreams such as these and the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let one observe a good dream two and twenty years after the example of Joseph x x x x x x Beracoth fol. 14. 1. If you go to bed merry you shall have good dreams c. y y y y y y Schabb. fol. 30 2. In the Gloss. 3. Hence many took upon them the publick profession of interpreting dreams and this was reckoned among the nobler Arts. A certain old man in Bab. Beracoth z z z z z z Fol. 55. 2. relates this story There were four and twenty interpreters of dreams in Jerusalem and I having dreamed a dream went to them all every one gave a different interpretation and yet they
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
tyranny in the one and the Jews malice and mischievousness in the other and upon the full view the Roman and the Jew conspiring together and becoming guilty of this horridest fact that ever was committed under the Sun the murthering of the Lord of life and glory Let us begin first with Pilate who stands first in mention in the Text as he stands representative of Rome whose authority he carried and whose Tyranny in this case he exercised Methinks there is hardly a more remarkable passage in the whole book of the Revelations then that Chap. XIII 2. The Dragon gave his power and seat and great authority unto the Beast Which in plain English is this The Devil gave his power and seat and great authority to Rome For that by the Dragon is meant the Devil there is none but grant and that by the Beast is meant Rome even Romanists themselves do not deny When you read that passage in S. Luke IV. 5 6. that the Devil shewed our Saviour all the Kingdoms of the World and the glory of them do you not presently conceive that he shewed him Rome her Empire and Glory For then where was the pomp and glory of the World but within that City and Empire And when you read that he said unto him All this power will I give thee and the glory of them do you not presently conceive that he offered to make him Caesar or Lord of that vast Empire if he would fall down and worship him And how pat do these words of his for that is delivered to me and to whomsoever I will I give them agree with these in the Revelations The Dragon gave his power and seat and great authority unto the beast It neither is nor indeed could be said so of the other Monarchies or Empires that had gone before It is not said the Dragon gave his power to the Babylonian Empire nor to the Persian nor Grecian nor Syrogrecian nor indeed could it be so truly and pertinently said so concerning them as concerning Rome For the Dragon had a business for Rome to do which the other neither did nor could do for him which was to put the Lord of life to death The old Serpent knew from of old that he was to bruise the heel of the seed of the woman that he was to compass the death of Messias and it was reserved to Rome and her power and tyranny to be the instrument of such an action and the Dragon gave his power seat and authority to that City for that purpose that it might do his business in murthering Christ and his members after him Pilate who carried with him the authority and commission of that City confessed him innocent and yet condemned him pleaded for him that he was not guilty and yet crucified him and that mainly upon the account of Rome and for her sake because forsooth there must be no King but Caesar or who was set up or kinged by Caesar. In Revel XI 8. where mention is made of slaying the two witnesses it is said their dead carcasses shall lie in the streets of that great City which spiritually is called Sodom and Egypt where also our Lord was crucified The last clause where also our Lord was crucified may seem to direct your eyes to Jerusalem but the title The great City which Chap. XVII ult is defined The great City which ruleth over the Kings of the Earth calls them back again to look at Rome as our Lords crucifier by whom that work must be done or not done at all for to such a tenour do the Jews tell Pilate in the Text when they say It is not lawful for us Before ever I should turn Romanist I must be satisfied in this scruple and question How comes the Jew and Jerusalem so cursed a Place and Nation for the murther of our Lord and the Romanist and Rome so blessed as to be the holy mother Church of all the World when that City and Nation had as deep and bloody a hand in the murther of the Saviour of the World as the other if not deeper I remember the story of one of the Grand Seigniors that when he had received a foul and base foil before a poor and contemptible Town Scodra if I mistake not the name for very rancour and vexation and that he might be whetting on himself continually to revenge he commanded him that waited nearest on him to be minding him continually with these words Remember Scodra May I be so bold as to hint such a memorandum to you against Rome As oft as you read or rehearse or hear rehearsed that article in our Creed He suffered under Pontius Pilate Remember Rome and that under that it was our Saviour suffered and the article minds you of so much and if it were not intended for such a memorandum had it not been enough to have said He suffered without any mention of Pontius Pilate at all Let us reason with the Romanist a little after the manner of his own Logick He argues thus Peter was at Rome and sat Bishop there and suffered martyrdom and died there Ergo Rome is the mother Church and head of all Churches We argue in like manner Pilate was at Jerusalem sat Judge there condemned and crucified the Lord of life there and that by the Power and Authority of Rome Ergo let Rome look to it how she clears her self of that fact and guiltiness And so I have done with the first party in mention in the Text Pilate and he invested with the Roman authority The other party are the Jews more peculiarly the Sanhedrin invested also wiâ—â— the Jewish power and Representatives of the whole Nation How busie and active the Jews were in this bloody business needs no illustration of mine the Sacred pens of the Evangelists have done that abundantly Only I might speak to this circumstance and not impertinent question whether the Jews did not indeed think him to be the Messias and yet murthered him Pilate condemned him though he knew him innocent and did not they murther him though they knew him to be the very Christ Methinks that passage in the Parable of the husbandmen in the Vineyard speaks very fairly for the Affirmative Matth. XXI 38. When the husband men saw the Son they said this is the heir come let us kill him and let us seize on his inheritance They knew him to be the heir and yet they kill him nay they kill him because they know him to be the heir and that by killing him they shall get the inheritance It is said indeed they knew him not Act. XIII 27. which if you interpret that they knew not the dignity of his person and that he was God as well as man the Jews will not be perswaded of the Godhead of Messias to this day that does not deny but that they might take him for the Messias howsoever But I shall not dispute this case If they took him for Messias they thought he was not