14. for Trachonitus r. Trachonitis l. 57. for 23. r. c. 33. p. 452. l. ult for fonte Abila r. fonte Abila p. 446 447. in the top should be Luke Chap. 2. p. 454. Luke 3. for Matth. p. 742. for Cainite read Canaanite A Map of CANAAN According to D r. Lightfoot A Chronicle of the Times AND THE ORDER OF THE TEXTS OF THE OLD TESTAMENT WHEREIN The Books Chapters Psalms Stories Prophecies c. are reduced into their proper order and taken up in the proper places in which the natural Method and genuine Series of the Chronology requireth them to be taken in WITH Reason given of dislocations where they come And many remarkable Notes and Observations given all along for the better understanding of the Text the difficulties of the Chronicle declared the differences occurring in the relating of Stories reconciled and exceeding many Scruples and Obscurities in the Old Testament explained The Book of GENESIS CHAP. I. Days of the Creation I THE ALMIGHTY TRINITY 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having dwelt from all eternity in and with it self when it saw good to communicate it self did in the beginning of the being of things create Heaven and Earth the two parts of the World of nothing in a moment Verse 1. The earth newly created lay covered all over with water and there was darkness through the world in that vast vacuity that was between the face of that great deep which covered the earth and the clouds or cataracts of Heaven which were the inferior part of Heaven and were created in the same instant with the Heavens full of water and the Heavens in the instant of their creation were set a * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moving by the Spirit that garnished them in a constant and continued motion and with their motion the course of nature began and the clock of time was set a going Verse 2. Twelve hours was there universal darkness through all the world and then was light created in this upper Horizon and there it inlightned twelve hours more and then flitted away as the light of the Sun now doth to the other Hemisphere and thus was the measure and work of the first day Verse 3 4 5. Days of the Creation II The air spread out through that great space that was betwixt the waters that covered the Earth and the waters that were in the cataracts of Heaven and as the light did remove the universal darkness so doth this spreading out of the air remove the emptiness and vacuity and this was the work of the second day but of this days work it is not said That God saw it good as it is said of the others because the partition and separation of all waters is not fully perfected till the next day Vers. 6 7 8. Days of the Creation III The waters that covered the Earth are brought into their channels and the dry land appearing is stored with trees and plants on this days work it is twice said That God saw it good once for the full and intire separation of the waters and again for the fructification of the ground Vers. 9 10 11 12 13. Days of the Creation IV When the light at the close of the third day was departed from this Horizon the Moon and Stars began to appear in the Sky and in the morning the Sun rose in the East and began his course and so this visible host of Heaven was the work of the fourth day The invisible host of Angels was in most probability created in the very same instant with the Heavens themselves Vers. 14 15 16 17 18 19. Days of the Creation V Fowle and fish and * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crocodiles Hippopotames c. Amphibia created and the first blessing of generation pronounced upon them Vers. 20 21 22 23. Days of the Creation VI With Chap. I. from Vers. 24. to the end read Chap. II. from Vers. 4. to the end Beasts created and all manner of creeping things of the clean sorts of beasts there were seven created of every kind three couple for breed and the odd one for Adams sacrifice upon his fall which God foresaw Adam created in holiness and righteousness and high honor and happiness Dominion is given to him over all the creatures which is more clearly evidenced to him in that they are brought to him to receive their names from him which by the great wisdom that was in him he giveth them even at the first sight agreeable to their natures among them all he seeth no mate meet for himself but he observeth them all fitly mated one to another and so becometh the more sensible of his own being mateless therefore the Lord provideth a fellow meet for him even out of his own body having cast Adam the mean while into a trance God marrieth them together puts them in the garden and gives them a command Now fell the Angels for they seeing the honor and happiness in which man was created and set and the Lord giving the Angels themselves a charge concerning him to keep him in his ways and to be ministring spirits to him for his good some of them spited this his honor and happiness and despised this their charge and ingagement and so through pride against the command of God and for envy at the felicity of man they fell CHAP. III. THese Angels that were now become Devils through spite at man had no comfort at all left them in their fall but this miserable and mischievous one to bring man into the same condemnation with them For the effecting of this they lose no time but attempt it by tempting him in his wife the weaker vessel she not yet knowing that there were any Devils at all but well knowing that God had allotted her and her husband the custody of Angels mistook the Devil that spake in a Serpent for a good Angel and so was deceived by him and sinned and drew her husband into the same transgression with her this was about high noon the time of eating And in this lost condition into which Adam and Eve had now brought themselves did they lie comfortless till towards the cool of the day or three a clock afternoon Then cometh God to censure them but first promiseth Christ to be a Redeemer to them and a destroyer of Satan Curseth the earth that they might not fix their minds on things below doometh them to labour misery and mortality that they might look for rest in Heaven Adam layeth hold on the promise and in faith therein nameth his wife Eve or Life God teacheth him the rite of sacrifice and with the skins of the sacrificed beasts cloatheth them and expelleth them out of Eden and so fell Adam on the day that he was created and brought in death and so the first thing that dyeth in the world is a sacrifice or Christ in a figure CHAP. II. Ver. 1 2 3. At the end of the third Chapter in order of
〈◊〉 〈◊〉 used by the LXX 1 Chr. 9. 33. to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chambers of the Temple If it he not mis-written the course of Abia. The Priests were divided by David into four and twenty courses 1 Chron. 24 Not but that there had been courses before of them but because there had not been so many For reason it self will tell us that since they were all bound to the Sanctuary and withall were so very many in number they could not serve there mixedly and confusedly but must need have some distinction and order some of the Jews say they were divided into eight courses by Moses four of Eleazar and four Ithamar But for this they have no ground to shew at all Others that they were divided into sixteen by him namely eight and eight of either family And of the division it self there seemeth to be some probability in the Text but not of the divider For speaking of Davids distinguishing them because they were grown more numerous it saith 1 Chro. 24. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which importeth thus much that there was one principal houshold added to every course of Eleazar more than was before and so they became sixteen but of Ithamar were only taken those which were used before which were only eight and thus did they rise to four and twenty See R. Solomon Dav. Kimchi in loc These courses thus newly increased by David for number and thus newly ranked by lot for order and both for the service of the Temple when it should be built it is but little to be doubted but that they began their round when the service of the Temple did first begin which round began on the Sabbath next after the Feast of Tabernacles about the two and twentieth day of the month Tisri 2 Chron. 7. For on the three and twentieth day Solomon dismissed all the people to their own houses ver 10. after he had kept the Feast of Tabernacles seven days before according to the Law beginning on the fifteenth day of the month and concluding on the one and twentieth day Lev. 23. and the next day after or the two and twentieth day was a solemn assembly and that year as it may be conceived the Sabbath day Now in the week of the Feast so great was the company of the Congregation and so many the multitude of the Sacrifices that no single course was able to undergo the service but then as also at the other two great Festivals all the courses served indifferently and so had they done at the Temples dedication 2 Chron. 5. 11. and on the next Sabbath the course of Jehojarib or the first began They changed every week comming in on the Sabbath and on the next going out 2 Kings 11. 7. 2 Chron. 23. 4. So that by the time of the passover they were just gon about and from thence they began their second round again In the eighth course of which second round for so was the course of Abia 1 Chron. 24. 10. Zacharias heareth the glad tidings of the birth of Christs forerunner just about the same time of the year that Sarah did of the fixed time of the birth of Isaac toward the middle of the Summer Gen. 18. But that the Reader may have a full and perfect view of the revolution of these courses and because he will have frequent occasion in his reading of the Evangelists to have his eye upon the passing of the year of the Jews let it not be tedious to interpose a Kalendar or Almanack of it here at the very entrance with an account of the courses of the Priests used every week at the Temple the Lessons out of the Law and the Prophets used every Sabbath in the Synagogues and their Festivals great and lesser as they lighted in their seasons that whensoever hereafter in his Progress in this sacred History of the Gospel he shall have occasion to look after any of these they may be here ready before his eyes The Jews reckoned their year by Lunary months as is more then apparent by the words that signified a month amongst them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by several Stories in the Scripture and in this their reckoning saith * * * * * * On Gen. 7. Rabbi Solomon one month was full and another wanting that is one consisting of thirty days and another only of nine and twenty This computation made their years to fall eleven days short of the year of the Sun And this the Holy Ghost seemeth to hint and to hit upon when in reckoning the time of Noahs being in his Arke he bringeth him in on the seventeenth day of the second month Gen. 7. 11. and bringeth him out on the seven and twentieth day of the same month on the next year Gen. 8. 14. and yet intendeth him there but an exact and compleat year of the Sun but reckoned only by Lunary months Now these eleven days which the year of the Sun out stretched the year of the Moon on every third year made up a month of three and thirty days which the Jews laid after the month Adar or the last month and called it Veadar or Adar over again But not to insist upon any curious inquiry into their embolimism or intercalation nor how the twelve Stewards of Solomon and the four and twenty courses of the Priests made out their Service those in the Court and these in the Temple on that additional month of the leap year which is not a discourse for the present purpose we will take up the year in its common and ordinary course and circle and suppose A the Dominical or Sabbath day Letter and trace the courses of the Priests and the lessons of the Law and Prophets according thereunto Now these lessons of the Law and Prophets began their round one Sabbath before the courses of the Priests the first Parashah or Section of Genesis being read at the Feast of Tabernacles and by the next Feast of Tabernacles or the next year all the Law was read over be the year Leap year or no For if it were the ordinary year the Sections in the latter and of Deuteronomy were made fewer and longer but if the intercalary or Bissextile then were they broke into more according to the number of the Sabbaths of that year that by the Feast of Tabernacles Deuteronomy might be finished and Genesis might be begun on again Whether these Lessons or Sections of the Law were appointed and set out by Moses or by Ezra or by some other and how the like in the Prophets came to be parallel'd with them or to be read instead of them when the persecution of Antiochus forbad the reading of the Law is not a time and place to dispute here only if the Reader shall observe the Harmony between the two portions that were read at one time he will see that the choice of them was of more then ordinary and common
his custom was at this present or as it had been whilest he lived there a private man which I rather conceive the expression aimeth at I see not what in the world the Separatists that withdraw from the publick worship in our Congregations can say to this example For was not their publick Worship in their Synagogues as corrupt as ours is pretended to be in our Congregations was not the people of Nazareth as corrupt a people as most Congregations now are see their desperate wickedness in vers 29. What did Christ all the while he lived there a private man did he never go to the Synagogue Sabbath and Holy days and Synagogue days whilest others went to the publick Service and Congregation did he sit at home Nay I assert that now when he is become a publick Minister he goes to the Synagogue of Nazareth as a member of that Congregation and as a member he reads publickly there you find not in all the Gospel though he preached in every Synagogue where he came yet that he read in none of them but only in this and you find not in any Talmudick or Jewish record that they that read the Law and Prophets in their Synagogues were any others but members of that Congregation It is true indeed that strangers if they were learned might Preach in their Synagogues as Paul and Barnabas did Acts 13. 15 16. c. but none did publickly read there but a member of that Synagogue In all the Scripture we find not that either any that were holy indeed or any that took upon them to be holy no nor he that was holyness it self did separate and withdraw from the publick service in the Congregation § And he stood up to read Moses and the Prophets were read in their Synagogues every Sabbath day Acts 13. 15. 15. 21. And Moses every Synagogue day beside and the Prophets every holy day and the ninth day of the month Ab which was a fast and every fasting day besides Maym. in Tephillah per. 12. On the Sabbath the readers of the Law were seven on the day of expiation six on holy days five on the new moons and the seven days of the three great Festivals four and on the second and the fifth day of every week three And the Law might not be read by less than three one after another Id. ibid. Talm. utrumque in Megil per. 4. in Gemara Now on the Sabbath the readers being then seven they seven read in order thus first a Priest then a Levite then five Israelites one after another If there were not a Priest nor a Levite there then seven Israelites did it If a Priest were there and no Levite then the Priest read twice But the rule was First a Priest then a Levite then an Israelite then a fourth a fifth a sixth a seventh And this may help the young Student of the Hebrew text to understand that which he will meet with in some Pentateuchs as the Pentateuch in Buxtorfes Bible and that with the triple Targum and that is when he sees in the margin here and there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which mean no other thing than this order of the reading of the Law first a Priest then a Levite then five Israelites in their order The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angelus Ecclesiae or Minister of the Congregation called him out that was to read and he went up into a Desk or Pulpit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which stood in the midst of the Synagogue for that purpose and he delivered him the Book of the Law which he opened and looked out the place where he was to read but he began not till the Archi-synagogus bad him begin Yea if the Archi-synagogus himself or the Minister of the Congregation were to read he began not till the Congregation or he that was now chief among them bad him read Maym. ubi ante Before he read he began with Prayer blessing God that had chosen them to be his people and given them his Law c. and then he begins standing all the while he reads as it is said by the Evangelist He stood up for to read And for this posture they have a special caution in the treatise Megillah That he that reads the Law must stand partly for the honour of the Law it self and partly because God said to Moses Stand thou here with me Per. 4. in Gemar As he read the Minister of the Congregation stood by him to see that he read and pronounced aright and from hence he was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Episcopus or Overseer as hath been observed and if he missed he recalled him to utter it aright There stood another by him also who did interpret into the Chaldee tongue what he read out of the Hebrew Text. For from the days of Ezra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they used to have an Interpreter in the Synagogue who interpreted to the people what the Reader read that so they might understand the sense of the words And the Reader read a verse and stopt till the Interpreter had interpreted it and then he went on and read another verse and the Interpreter interpreted it and he might not read above one verse at once to the Interpreter This was the constant practice in reading the Law but in reading of the Prophets the Reader might read three verses at once to the Interpreter c. Talm. Maym. ubi supr Mossecheth sopherim per. 10. It was their custom saith Alphesi to intrepret in the Synagogue because they spake the Syrian tongue and they interpreted that all might understand In Megil per. 4. To which Rabbi Solomon also speaketh parallel saying The Targum or interpretation was only to make women and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the common people to understand who knew not the holy tongue and the Interpretation was into the Vulgar Babylonian Ibid. compare 1 Cor. 14. 27. So that this use of interpreting was introduced of necessity because they were not able to understand the Original Text and they might not read the Scriptures publickly but in the Original And they hold withall that Ezra himself gave example and a copy for this for so they understand that passage Neh. 8. 8. The Gemarists in the Jerusalem Talmud question Whence came the custom of having an Interpreter R. Zeora in the name of R. Hananeel saith from that place They read in the Book of the Law That meaneth the reading Distinctly that meaneth the interpreting and gave the sense that meaneth the exposition and caused to understand the reading that meaneth the Massoreth or points and accents In Meg. ubi supr Where also it relateth these two or three stories R. Samuel bar R. Isaac went into a Synagogue and saw one as he interpreted leaning to a pillar He
a second time which inferreth that there was a first time when they were circumcised with a general Circumcision as they were that second time But in Egypt must this first Circumcision be for the Text in that very place telleth that in the Wilderness there was no Circumcision at all Whilst then Israel sat sore of their Circumcision God closeth up Egypt in three days darkness and in horror that they might not take the opportunity against his people SECTION XVII The beginning of the year changed Exod. 12. 1. THE world from her creation hitherto had begun her years in Tisri or September which was the time of the year when she was created This will easily be shewed against those that maintain the world did begin in March by these reasons 1. From Exod. 23. 16. The feast of in-gathering in the end of the year 2. From Joel 2. 23. The latter rain in the first month 3. Had Adam been created in March he had had no fruits ripe for his food but in Autumn they were ready for him 4. Should the months before the Passover be reckoned to begin from March it will follow that the general deluge increased in the heat of Summer and abated and dried up in the deep and moist of Winter 5. Had the year begun from March from the beginning it had been unnecessary to have commanded them to begin it thence who never knew where to begin it else From the creation then the years began from September but here upon a work greater in figure as which represented the Redemption by Christ the beginning is translated to March And this is the first Commandment given to Israel by Moses As that old account began from an Equinox so must this but not alike That began exactly from the Equinox day this from the first new Moon after and not from that day unless that day was the new Moon The fourth day of the worlds creation was both Equinox and new Moon and though the years after began from that day of the Sun yet were they counted by the months of the Moon Their year then beginning thus from a new Moon it plainly speaketh for it self that it was reckoned by Lunary months which falling short eleven days of the year of the Sun every third year was leap year or intercalary of a month added of 33 days which was called Veadar So that howsoever it is said that Solomon had twelve special officers for the twelve months of the year it meaneth the ordinary year and not the Embolimaean or leap year for that year those twelve in their several months served so much the longer as that the added months might be made up by them and not a new officer chosen for that month who should have no imployment when that month was over till three years after The equity or life of this Law that their years should begin from March or Ahib was because the preaching of the Gospel should begin and the redemption be consummate from that time For it was just at that time of the year when John began to baptise which was the beginning of the Gospel Mark 1. 1. Acts 1. 22. And it was at that time of the year when our Saviour suffered and fulfilled that which this prefigured our Redemption SECTION XVIII Particulars concerning the Passover Exod. 12. 1. THE Paschal Lamb was Christs body in a figure Compare Exod. 12. 46. with John 19. 36. and to this it is that the word hoc in the words of our Saviour Hoc est corpus meum had reference and respect They had but newly eaten the Passover Lamb and that had been the body of Christ Sacramentally to the Jews hitherto but now Jesus took bread and blessed and brake it and told them that this hence forward must be his body under the Gospel in that same manner that the Paschal Lamb had been his body under the Law Secondly The Lamb must not be eaten raw vers 9. which would never have been forbidden if the very raw flesh and blood of Christ as it was upon the Cross were eaten in the Sacrament as Transubstantiation dreameth for then had the raw Passover represented it the better And especially among those People who sometimes used to eat raw flesh in their hasty meals as the Jews did Necessity sometimes transfers the Passover to another month but never further than the next So the first Passover but one was kept by some on the fourteenth day of the second month because uncleanness by a dead corps necessitated them to forego it at the right time Numb 9. 11. And so the last Passover but one that we read of before the Captivity was kept in the second month 2 Chron. 30. 2. because Hezekiah coming to his Crown but just in the beginning of the year or very little before could not procure the Temple and the Priests to be sanctified and purged sufficiently and the People to be assembled against the right Passover day See 2 Chron. 29. 3. This translation of the Feast a month out of its place did the more enforce its significancy of things future than of things past as rather recording the death of Christ to come than their delivery from Egypt for the force of the commemoration of that was infeebled much when it hit not upon the very night Again this moveableness of this Feast which so nearly represented the death of our Saviour received its equity when our Saviour died not upon the very Passover day but deferred the Sacrificing of himself to a day after Object But it seemeth that Christ did not eat his Passover on the fourteenth day for Joh. 18. 28. The Jews went not into the Judgment Hall lest they should be defiled but that they might eat the Passover Now it is most apparent that our Saviour had eaten the Passover over night which as soon as he had done he was apprehended and arraigned all night and the next morning early he is brought to Pilate into whose house the Jews durst not come for fear of defiling but that they might eat the Passover so that it appears that either Christ or the Jews hit not upon the right Passover day injoyned by the Law either he a day too soon or they a day too late Answ. Neither the one nor the other For the Text expresly saith that Jesus eat his Passover and the Jews theirs upon the same night which was on the fourteenth day at even Matth. 26. 17. Now the first day of the Feast of unleavened bread the Disciples came to Jesus saying unto him Where wilt thou that we prepare for thee to eat the Passover Mark 14. 12. The first day of unleavened bread when they killed the Passover So Luke 22. 7. So that the Passover which the Jews reserved themselves to the eating of when they durst not enter into Pilates Judgment Hall for fear of defiling is not to be understood of the Paschal Lamb which they had eaten the evening past but of the Passover
he that stood there never left waving his blaze till he saw all the place of the Captivity full of the like The Country thus seeing these flames and blazes knew that the New Moon had appeared the night before and that the Sanhedrin had concluded the day past for the first day of the Month and so they knew how to count forward But it seems experience taught them in time that by such kind of intelligence they might be and sometimes were deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Santaritans or prophane persons or some of their enemies that made such flamings for the very nonce that they might deceive them f f f Ibid. per. 1. Therefore they fell to a second way of dispersing their intelligence and that was by sending Messengers up and down the Country for this purpose What a toil would a good Almanack have saved nay an indifferent one would have given as much or more certainty about this matter than this way did or could do because of the slipperiness of it in several particulars These Messengers were sent abroad upon this errand only seven moneths in the Year As 1. In the Month Nisan that the People might know the right day of the Passeover 2. In the month Ijar because of the second Passeover or the Passeover in the second month 3. In the month Ab because of the Fast on the ninth day 4. In the month Elul because of the beginning of the year the next month after for Elul was most ordinarily mensis vacuus or a month of nine and twenty days only and so they knowing the first day of Elul they might observe the thirtieth day for the first of Tisri or the beginning of the year And if on the thirtieth day they found not either by the sight of the Moon or by some intelligence from the Sanhedrin that that proved the first day of the month they kept the next after also for it that they might make sure 5. In Tisri because of the day of Expiation and feast of Tabernacles 6. In Cisleu because of the Feast of Dedication 7. In Adar because of the Feast of Purim The knowledge of the certain day of the three Festivals Passeover Pentecost and Tabernacles being thus imparted to all the Country they were by the Law to resort to Jerusalem at the times appointed and to keep the Feast and to rejoice there Their appearance there was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raaiah and their festivating and rejoycing was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chagigah Their appearance was made in the Court of the Temple the first holiday in the festival Week and they were to bring their sacrifice for their appearance and peace offerings for the Hagigah or for the solemnity of the Festivity and their peace offerings for their rejoycing and these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace offerings of joy g g g Hâ—gigaâ— per. 1. There were some that were acquitted and excused from this appearance as Men-servants that were not made free the deaf dumb silly lame unclean uncircumcised those that were very old the sick tender and unable to travel afoot and infants till they were able to walk up to the Mountain of the House holding their Fathers by the hand And as miraculous providence did preserve their Families in the Country when they were gone up to these solemnities and had left at home none but Women Children and some Men-servants which were not free so it was little less than a Miracle that all these vast multitudes of People should find provision and accomodation for them when they came to Jerusalem And this the Talmudicks do justly take notice of as a special wonder and remarkable work of God of which they have this observation h h h Aboth R. Nathan per. 34. Ten wonders say they were shewed to our Fathers at the Sanctuary No Woman ever proved abortive by the smell of the flesh of the Sacrifices And no man ever stumbled in Jerusalem Neither did any man ever fall in Jerusalem Nor was there ever abortion in Jerusalem Nor did any man ever say to his fellow I have not found a fire where to rost my Paschal in Jerusalem Nor did any man ever say to his fellow I have not found a Bed in Jerusalem to lie in Nor did ever any man say to his fellow My lodging is too strait in Jerusalem c. CHAP. XII Of the manner of the celebration of their Passeover THE great and mysterious Sacrament of the Passeover is so copiously related and the History of it given in Exod. 12. that it is needless to speak any thing of it as to its story But the celebration of the Passeover in after times especially in the times of our Saviour when traditions were come to their height did so far differ in various circumstances from that that was ordained in Egypt and had so various Rites put upon it by their Traditions above that that the discovery of the manner of it in those times deserveth some copious discourse and scrutiny from their own Traditions and Antiquities that put those circumstances upon it It will therefore not be amiss to trace these particulars step by step out of such Writing and Writers as speak purposely and largely of this matter and that the rather because the New Testament in several places and passages doth refer to some of the circumstances which we call additional First therefore we will begin with the difference which the Jewish Doctors hold out between the Passeover in Egypt and the Passeover in succeeding ages which a a a Tosaphta in Pessach per. 8. Tosaphta on the Treatise Pessachin holdeth out thus The Passeover in Egypt the taking of it up was on the tenth day and the killing of it was on the fourteenth and they were not guilty for it of cutting off The Passeover in succeeding generations they are liable concerning it to cutting off Of the Passeover in Egypt it is said Let him and his neighbour next to him take a Lamb but it is not so said of the Passeover in succeeding generations But I say saith R. Simeon it is so said of the Passeover in future times And that because a man should not leave his neighbour whose house is near unto him to keep his Passeover with his companion for it is said Better is a neighbour that is near than a Brother that is far off The Passeover in Egypt was not charged with sprinkling the blood and fat upon the Altar but it is otherwise with the Passeover in after times Of the Passeover in Egypt it is said Ye shall put of the blood upon the two posts and the upper door post but it is not so with the Passeovers afterward At the Passeover in Egypt it is said None of you shall go out of the door of his house till morning but it was not so in after generations The Passeover in Egypt was slain by every one in his own house but the
Passeovers afterward all Israel slew them in one place Where they eat the Passeover in Egypt there also they were to lodge but in after times they might eat it in one place and lodge in another Yet was the Passeover in Egypt and succeeding Passeovers all one whosoever had servants that were not circumcised and maidens that were not baptized they restrained them from eating the Passeover But I say saith Rabbi Eliezer the son of Jacob the Scripture speaks only of the Passeover in Egypt In these things the Passeover in Egypt and in succeeding times was alike The Passeover in Egypt was in three Houses so also was it with future Passeovers The Passeover in Egypt was of the flock a male without blemish of the first year After Passeovers were so likewise Of the Passeover in Egypt it is said ye shall not leave ought thereof till morning the like was it also with after Passeovers Rabbi Josi the Galilean saith I say that leaven in Egypt was forbidden but for one day The Passeover in Egypt required a song so did the Passeovers in after times require a song Thus is the Jewish differencing and parallelling the first Passeover and those succeeding in which passage before we leave it these things are observable 1. That whereas it is said that as to the Passeover in Egypt there was no liableness to cutting off it is spoken in comparing the relation of the institution of the first Passeover in Egypt Exod. 12. with the renewing of the command of the Passeover in the Wilderness Numb 9. For when God first ordains the Passeover there is cutting off mentioned indeed in some reference to it for it is said that whosoever eateth leavened bread from the first day to the seventh day shall be cut off Exod. 12. 15. but it is not expresly said he that keeps not the Passeover shall be cut off but when God comes to renew the Command and to give the Law for it for after times he then saith expresly that the man that is clean and is not in a journey and forbeareth to keep the Passeover that soul shall be cut off c. Numb 9. 13. 2. Whereas it is said that the Passeover in Egypt was in three houses and so also the Passeover in after times it is not to be understood as if the Paschal Lamb might be so divided as that part of him might be eaten in one house and part of him in another for that was expresly against the Command Ye shall bring nothing of him forth out of the house Exod. 12. 46. but it meaneth that several families might joyn together in one society to the eating of one Lamb and so it was in Egypt and so also was it in after times The first command toward this solemnity was the taking up of the Lamb on the tenth day and so keeping him up till the fourteenth Exod. 12. 3 6. Which whether it were a perpetual command or only for that Passeover in Egypt is disputed Aben Ezra saith it is a matter b Ezra in Exod. 12. of doubtfulness but Rabbi Solomon plainly determines that it was a command of practise c R. Sol. ib. only confined to that one time in Egypt which though it may be true in some circumstances yet may it be questioned whether it held universally true or no. It is not to be doubted but every one in after times took up their own Lambs as they did in Egypt but it is somewhat doubtful whether they did it in the same manner It is exceeding probable that as the Priests took up the Lambs for the dayly sacrifice four days before they were to be offered as we have observed elsewhere so also that they provided Lambs for the People at the Passeover taking them up in the Market four days before and picking and culling out those that were fit and agreeable to the command For whereas the Law was so punctual that they should be without blemish and their Traditions had summed up so large a sum of blemishes as that they reckon d d d Maym. in Issurâ— Mizbeaâ— per. 2. seventy three it could not be but the Law and their Traditions which they prized above the Law should be endlesly broken if every one took up his Lamb in the Market at Jerusalem at adventure The Priests had brought a Market of Sheep and Oxen against such times as these into the Temple for had it not bin their doing they must not have come there where they having before-hand picked out in the Market such Lambs and Bullocks as were fit for Sacrifice or Passeover they sold them in the Temple at a dearer rate and so served the Peoples turn and their own profit for which amongst other of their Hucksteries our Saviour saith they had made the house of prayer a den of thieves e e e Id. in Corâ— Pâ—ssah Thus he that would might bring up his Lamb with him and he that did not might buy a Lamb at Jerusalem when he came there and whether of these our Saviour did at his last Passeover the Gospel is silent it is most probable he did the latter See Luke 22. 8. John 13. 29. It is the opinion of some of the Jewish Nation f f f Vid. Abarbiâ—el in Exod. 12. that those that took up the Lamb on the tenth day and kept him till the fourteenth did tie him all that while at one of their beds feet that he might be in their eye to view him oft whether he were right and lawful and to mind them of what they were to go about but howsoever it was in this or the other particulars that have been mentioned it must not be omitted to observe how the Lamb of God the true Paschal by whose bloud is everlasting deliverance did answer this figure of the Lambs being taken up on the tenth day when on that very day he rode upon an Ass into Jerusalem and offered himself to be taken up for that Sacrifice which within six days after he was made for sin and offered up See John 12. 1. 12. SECT I. Their searching out for Leaven THE next care they were to have in reference to the Passeover was to refrain from the eating and use of Leaven at Passeover time and that at the time when the Passeover was slain it should not be found within their houses The Law in this point was exceeding strict In the first month on the fourteenth day of the month at Even ye shall eat unleavened bread until the one and twentieth day of the Month at Even Seven days there shall be no leaven found in your houses for whosoever eateth that which is leavened even that soul shall be cut off from the Congregation of Israel whether he be a stranger or born in the land Exod. 12. 18 19. 13. 7. and so in Lev. 23. 6. Numb 28. 17. Now what analogy there was between this Law and their redeeming out of Egypt and what relation the one could have to
the other Abarbinel disputing concludeth thus a a a Abarbinel in Exod. 12. fol. 151. that it lay in this because it signified unto them the hastiness of their coming out of Egypt insomuch that they had not time to leaven their bread as Exod. 12. 39. and he addeth withal that in those hot Countries bread will not keep above a day unless it be leavened so that the command of unleavened bread might read unto them in that respect a Lecture of dependance upon Providence when they were enjoyned to forsake the common and known way of preserving their bread and to betake themselves to a way extraordinary and unsafe but only that they had the Command of God and his Injunction for that way and they must learn to live by the word of God The Jews to meet with this Command that was so exceeding strict and to make sure to provide for its observance soon enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b Talm. in Pesachin per. 1. Did on the fourteenth day while yet there was some light make search for leaven by the light of a Candle Thus is the Tradition in which by the light of the fourteenth day their Glossaries tell us that we must understand c c c R. Sol. Gloss. R. Alphes in Pesach per. 1. Maym. in Hâ—amets â—matsah per. 2. the thirteenth day at even when it began to be duskish and candle-lighting The rubrick of the Passeover in the Hebrew and Spanish tongues renders it in Hebrew Letters but in the Spanish Language thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 En entrada di quatorze del mez de Nisan d d d Seder Haggadah Shel Pesach fol. 1. At the entrance of the fourteenth day of the Month Nisan they searched for leaven in all the places where they were wont to use leaven in Barnes Stables and such out houses they needed not to search even in holes and cranies and that not by light of Sun and Moon or Torch but by the light of a wax candle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con candela di cera And the reason why they used a Candle rather than any other light was e e e R. Alphes ubi supr because it is the fittest for searching holes and corners f f f Tosapht in Pesach per. 1. and because the Scripture speaketh of searching Jerusalem with Candles g g g Seder Haggadah ubi supr After the evening of the fourteenth day was come in which was after Sun setting they might not go about any work no not to the study of the Law till they had gone about this search therefore h h h Maym. ubi supr there was not so much as Divinity Lectures that evening lest they should hinder that work i i i Id. ibid. cap. 3. Seder Haggad â—â—isâ—p Before he began to search he said this short ejaculation Blessed be thou O Lord our God the King everlasting who hath sanctified us by his commandments and hath enjoyned us the putting away of leaven And he might not speak a word betwixt this praying and searching but must fall to work and what leaven he found he must put it in some box or hang it up in such a place as that no Mouse might come at it And he was to give it up for nul in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the leaven that is within my Possession which I have seen or which I have not seen be it null be it as the dust of the earth SECT II. The passages of the forenoon of the Passeover day WHen the Passeover day it self was now come which the New Testament commonly called the first day of unleavened bread from their custom newly mentioned but the Jewish Writers do ordinarily call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Passeover eve some part of the People made it a Holiday by ceasing from bodily labour all the day long and others made it but half holiday by leaving work at noon a a a Talm. in Pesach per. 4. c. the Talmud relates that in Galilee they left work all the day long from morning till night but in Judea that they wrought till noon and then gave over which may seem somewhat strange that those further off were so observant of the Passeover and those nearer hand were so much less but the reason is this because in Galilee those that were at home on that day had nothing else to do towards the Passeover but only to meditate upon it and rest from labour in honour of it but those in Judea it may be they travelled all forenoon to get up to Jerusalem or had some work to do towards the forwarding of the Passeover or to dispatch that they might follow their Passeover work the better It is in dispute in the place cited immediately before concerning resting from labour on this day that we have in hand and it proves a controversie between the schools of Shammai and Hillel whether they should not also rest from labour the night before but at last the determination comes so low as that it gives liberty to works that were begun on the thirteenth day to be finished on the fourteenth nay yet lower that where the custom was to leave off work for all day there they should leave work and where it was the Custom to work till Noon there they should do according to the Custom But whatsoever they did in this case cease from their labour in the forenoon or cease not one work they must not fail to do and that was to cast out and put away leaven out of their houses this day as they had searched for it the night before and that it might not be seen nor found amongst them The Law indeed concerning this work doth pitch upon the fifteenth day for the doing of it as if it were soon enough to do it on the fourteenth day at Even Exod. 12. 18 19. but the Jews do not impertinently observe that the expelling of leaven was by the Law to be before the time wherein the eating of it was forbidden b b b Maym. in Hbamets umats per. 2. For whereas it is said on the first day you shall put leaven out of your houses their tradition taught them that by the first is meant the fourteenth day And a proof for this there is from what is written in the Law Thou shalt not kill the bloud of my sacrifice with leaven that is Thou shalt not kill the Passeover whilest leaven is yet remaining non the killing of the Passeover was on the fourteenth day in the afternoon On this fourteenth day therefore for a good part of the forenoon they might eat leaven or leavened bread and c c c Pesach per. 2. in Mishu. might give it to any Bird or Beast or might sell it to a stranger but the fixing of the certain time is not without some debate d d
the Pentateuch was compleated those Angels were annihilated and that after Moses there was neither Angel nor spirit nor Prophesie I have in another place taken notice that the Jews commonly distinguisht between Angels and spirits and Devils Where by spirits they understood either the Ghosts of dead persons or Spirits in humane shape but not so dreadful and terrible as the Angels and what need is there any more will the Sadducee say either of Angel or Spirit when God before Moses died had made known his whole will by his writings had given his eternal Law compleatly constituted his Church It is an innocent and blameless ignorance not to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the depths of Satan and the secrets of Hereticks and if in learning their Doctrines we mistake and perhaps not a little the shame is not much It is venial to err concerning them to err with them is mortal Let the Reader therefore pardon my ignorance if I confess I am wholly ignorant where lay the difference between the Sadducee and Baithusian whether they agreed in one or whether they disagreed in some things The Holy Scriptures make no mention of the Baithusians the Jewish writings talk much of them and in some things they seem to be distinguished from the Sadducees but in what it is somewhat obscure We have the Sadducees disputing with the Pharisees l l l l l l Jadaim cap. 4. and we have the Baithuseans disputing with a Pharisee m m m m m m Menacoth fol. 65. 1. and a Baithusean interrogating something of R. Joshua n n n n n n Schabb. fol. 108. 1. and frequent mention of them up and down in the Jewish writings But particularly I cannot let pass one thing I have met with o o o o o o Rosh hashana cap. 2. hal 1. Of old they received a testimony of the New Moon from any person whatsoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but after that the Hereticks began to deal deceitfully c. So the Jerusalem Misna reads it But the Babylonian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after that the Baithuseans began to deal deceitfully or lightly And the Misna publisht by its self at Amsterdam hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Epicureans dealt lightly c. Where both the Gemara's tell us The Baithuseans endeavoured to lead the wise men into an error and hired for the sum of four hundred Zuzees one of our own and one of theirs to give in a false testimony as to the New Moons c. The Glosses give this reason of it The thirtieth day of the Month Adar fell upon a Sabbath and the New Moon did not appear in its time And the Baithuseans were desirous that the first day of the Passover should fall upon the Sabbath that the sheaf-offering might fall upon the first day of the week and so the day of Pentecost upon the first day of the week also Who now should these Baithusians be Sadducees or Samaritans or Christians or some fourth Sect The Christians indeed would have the day of Pentecost on the first day of the week but whether they mean them in this particular let others judg In other things q Hieros Joma fol. 39. 1. otherwise p Wherefore do they adjure the High Priest viz. that he rightly perform the service of the day of Expiation Because of the Baithuseans who say let him burn incense without and bring it within there is a story of a certain person that burnt incense without and brought it within concerning whom one said I should wonder if he should live very long they say that he died in a very little time after You would believe this was an High Priest and a Baithusean VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scribes that were of the Pharisees part FOR there were also Scribes of the Sadducees part and on both parts the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes must not be distinguisht either from the Pharisees or from the Sadducees that were now present in the Sanhedrin but the meaning is the Scribes that were of the Sect or profession of the Sadducees or of the Pharisees and by this twofold division the whole Sanhedrin is to be understood But if we would take the thing more strictly there were in the Sanhedrin some Scribes who took the part of the Pharisees against the Sadducees who yet were not of the Sect of the Pharisees I should believe the Shammeans and Hillelites were all against the Sadducees and yet I should hardly believe all of them of the Sect of the Pharisees We find them frequently disputing and quarrelling one against the other in the Talmudick writings and yet do not think that either the one or the other favoured the Sadducee nor that all of them bore good will to Pharisaism There is a bloody fight between them mentioned q q q q q q Hieros Schab fol. 3. 3. The Shammeans who at that time were the greatest number stood below and killed some of the Hillelites This was done in the house of Hananiah ben Hezekiah ben Garon whom they came to visit being sick A friendly visit this indeed VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So must thou bear witness also at Rome HENCE the warrant and intimation given to St. Paul of appealing to Cesar it was a rare thing for a Jew to appeal to any Heathenish Tribunal and it favoured of venomous malice the Sanhedrin had against Jesus that they delivered him over to an Heathen Judg. St. Paul therefore when he found no place or manner of escaping otherwise was directed by this Vision what to do VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Neither to eat nor drink c. VVHAT will become of these Anathematized persons if their curse should be upon them and they cannot reach to murder Paul as indeed it happened they could not must not these wretches helplesly die with hunger Alas they need not be very solicitous about that matter they have their Casuist-Rabbins that can easily release them of that Vow r r r r r r Hieros Avodah Zarab fol. 40. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath made a Vow not to eat any thing wo to him if he eat and wo to him if he do not eat If he eat he sineth against his vow if he do not eat he sinneth against his life What must such a man do in this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him go to the wise men and they will loose his Vow according as it is written the tongue of the wise is health Prov. XII 18. It is no wonder if they were prodigal and monstrous in their Vows when they could be so easily absolved CHAP. XXVIII VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melita PLINY tells us s s s s s s Nat. Hist. llb. 3. cap. 8. that in the Sicilian Sea Insulae sunt in Africam versae Gauros Milita c. there are Islands
clearly and therefore it was neither when Uzziah was made leprous nor in the year when he died as the Jews conjecture but it was before After this came a Plague of more misery but of lesser terrour and that was of fearful and horrid Locusts Caterpillars and Cankerworms whose like the oldest men alive had never seen Joel 1 2 3 c. These came towards harvest time in the beginning of the growth after mowing Amos 7. 1. And then were the fields and trees laden with corn and fruit but these laid the vines waste and barked the fig-trees Joel 1. 7. And causeth the harvest of the field to perish and the trees to wither so that there was not corn and wine sufficient for a meet Offering and drink Offering in the House of the Lord ver 10 11 12. then did the Cattel groan ver 18. and the beast of the field did languish Hos. 4. 3. This heavy Plague of Locusts was at last removed by prayer but the sins of the people called for another Therefore the Lord called to contend by fire Amos 7. 4. namely by an extreme drought with which were mingled fearful flashes of fire which fell from Heaven as in Egypt Eccl. 9. 23. and devoured all the pastures of the wilderness and the flame burnt up all the trees of the field Joel 1. 19. and some Cities were consumed by fire from Heaven as was Sodome Amos 4. 11. Esay 1. 9. And the rivers of water were dryed up Joel 1. 2. yea even the great deep was devoured by the heat and part of it eaten up Amos 7. 4. and the fishes destroyed Hos. 4. 3. After all these judgments when they prevailed not but the people were still the same God set a line upon his people and decreed that the high places of Isaac should be desolate and the Sanctuaries of Israel should be laid waste Amos 7. 9. yet did not the Lord leave himself without witness but against and in these times of Judgment and successively and continually did the Lord raise up a race of Prophets among them both in Israel and Judah that gave them warning threatning instruction and exhortation from time to time and did not this only by word of mouth but also committed the same to writing and to posterity that all generations to come might see the abomination and ingratitude of that people written as it were with a pen of Iron and a point of a Diamond and might read and fear and not do the like The Prophesie of HOSEA CHAP. I II III IV. THE first Prophet of this race was Hosea and so he testifieth of himself chap. 1. vers 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord spake first by Hosea And thus as under an Hosea Israel did enter into the Land of Canaan Numb 13. 16. and under an Hosea were captived out 2 King 17. So did the Lord raise up an Hosea the first of these Prophets to tax their unthankfulness for the one and to foretel the fearfulness of the other His Prophesie is common both to Israel and Judah even as was his adulterous wife a mate as unfit for so holy a Prophet as her actions were fit to resemble such a wicked people The date of his Prophesie tells us that he began in the days of Uzziah and continued till the days of Ezekiah and so was a Preacher at the least seventy years and so saw the truth of his Prophesie fulfilled upon captived Israel Of all the Sermons that he made and threatnings and admonitions that he gave in so long a time only this small parcel is reserved which is contained in his little Book the Lord reserving only what his divine Wisdom saw to be most pertinent for those present times and most profitable for the time to come That being to be accounted canonical Scripture not what every Prophet delivered in his whole time but what the Lord saw good to commit to writing for posterity To fit every Prophesie of this Book whether Chapter or part of Chapter to its proper year when it was delivered is so far impossible as that it is not possible to fit them certainly to the Kings reign and therefore the Reader can but conceive of their time in gross as they were delivered by him in the time of his Preaching which was exceeding long only these two or three considerations and conjectures may not be unprofitable towards the casting up of some of the times and towards the better understanding of his Prophesie in some particular 1. He began to Prophesie in the days of Uzziah and began first of any that were Prophets in his reign as were Joel Amos and Esaiah Jonah was a Prophet in these times but there is no Prophesie of his left against Israel or Judah the second Verse of the first Chapter cited even now cannot be understood so properly in any sence as this that God now raising up in the days of Uzziah a generation of Prophets that should continue in a succession till the captivity and that should leave their Prophesies behind them in writing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord spake first of all these by Hosea Therefore whereas it is apparent that Amos by the date of his Prophesie ver 1. lived in those days of Uzziah which were contemporary with the days of Jeroboam so also is it apparent by this passage of Hosea that he himself began in some time of those concurrent years of Uzziah and Jeroboam which were fifteen and somewhat before the beginning of Amos. 2. His two first Chapters seem to be uttered by him in the very beginning of his Preaching of the first there can be no doubt nor controversie and the other two may be well conceived to be of the same date as appeareth by the matter In the first Chapter under the parable of his marrying an adulterous wife which he names Gomer the daughter of Diblaim either for that there was some notorious whorish wife in those times of that name or for the significansie of the words for they import corruption of figs as Jer. 24. 3. as our Saviour in a parable nameth a begger Lazarus either because there was some noted poor needy wretch of that name in those times or for the significansie of the word Lazarus signifying God help me as proper a name for a begger as could be given under this Parable I say of his marrying an adulterous wife and begetting children of her he foretels first the ruine of the house of Jehu this typified by a Son she bears called Jezrael then the ruine of the ten Tribes this typified by a daughter she bears which he calls Lo-ruchamah or unpitied for in these times of Jeroboam when Hosea began to Prophesie the Lord had pittied Israel exceedingly and eased them much of their trouble and oppressions 2 King 24 26 27. but now he would do so no more but Judah he would yet pitty and save them not by bow and sword but by an Angel in the days of Ezekiah
in affront and contradiction to Christ as doing wonders by magick whereas we read not that Christ had done any miracles there at all Vers. 44. For Iesus himself testified that a Prophet had no honour in his own Country The reason alledged seemeth somewhat strange at the first sight that Jesus should go into Galilee his own Country because he testified that a Prophet hath no honour in his own Country But by the words his own Country is not to be understood Galilee at large but his own Town Nazareth the place of his education And so is the expression plainly construed Luke 4. 23. His voiage therefore was into the other parts of Galilee avoiding his own home Nazareth because he foresaw his entertainment would not be honourable and respective there Vers. 45. For they also went unto the Feast It was very pertinent for the Evangelist to clear this matter about the Galileans going up to Jerusalem to the Festivals because there were several things that might give occasion to think that they came not there As 1. the distance of place Galilee being so far from Jerusalem as that the whole Kingdom of Samaria lay between and the way exceeding full of danger 2. Their difference in manners and customs in exceeding many things from the Jews that dwelt in Judea of which the Talmudists do give exceeding many instances In Judea they did work on the Passover Eve in Galilee they did not Pesachin per. 4. In Judea they searched the Bridegroom and the Bride three days before their bedding in Galilee they did not In Judea they had two Paranimphi one of the Bridegrooms friends and another of the Brides in Galilee they had not so In Judea the Paranymphi lay in the same room where the Bridegroom and Bride lay in Galilee they did not c. Tosaphta ad Cetuboth per 1. 3. Their difference in language as Mark 26. 73. Mark 14. 70. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jews of Judea spake a pure language in comparison of the Jews of Galilee Erubhin fol. 53. Vers. 46. A certain Nobleman It is hard in the variety of constructions that are given of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tell what this man was that was so titled The Vulgar Latin and Erasmus render it Regulus A little King The Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the Kings servants Which the Arabick followed in sense though not in words The Italian hath it Signore A great man or of high degree Nonnus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man of the Kings which is the very epithet that is used by the Arabick and several other expositions of it are given upon which I shall not insist Now for conjecturing who this man was and what this title of his doth import I shall first produce a passage out of Juchasin fol. 19. which is to this purpose Hillel and Shammai received the traditional Law from Shamajah and Abtalion At first it was Hillel and Menahem but Menahem went away to the service of the King Herod with foursâ—ore men gallantly cloathed as it is related in Hagigah And this matter is also mentioned by Josephus ben Gorion that Menahem was a great wise man like a Prophet that he uttered divers predictions and foretold Herod the great when he was young that he should be King Herod also did much honour old Hillel for these men were well contented that he was King Old Shammai also foretold that Herod should reign for when Herod came upon a trial before the Sanhedrin for killing of a man they respected his person but Shammai told that he should be King and should kill them Yet Herod layd no hands on Hillel Shammai Menahem and their associates but honoured them These men that sided with Herod and helped to promote and support his reign though he were a stranger and of the seed of Edom I conceive to be those that are called Herodians in the Gospel Mark 3. 6. Matth. 22. 16. men of as eminent learning and authority as any other in the Nation but swayed by Courtship to this complyance Of this number I cannot but conceive this man to have been that we have in hand who came to Christ for the healing of his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Royalist who had sided and been assistant to old Herod the Father of him which was now Tetrarch and one of that Herodian faction to raise and establish him in the Kingdom and now a follower of the son as he had been of the Father Shall I guess at his name I should as soon think this man was Chuza Herods Steward mentioned in Luke 8. 3. as any other that can be named unless it be Manaen or Manahem Acts 13. 1. who was educated together with Herod the Tetrarch being it may be the son of that Menahem spoken of before who first departed to Herods party But be the man by name whosoever he will we cannot but observe this thing about the occurrence that doth here concern him That though Herod himself had been so harsh and cruel to John the Baptist but a little before as to put him in prison yet had the Lord so provided for the cherishing of the Gospel in Christs ministery that even of Herods houshold and retinue there are some that hearken and are converted to it The ministery of John did not want its fruits even in the Court Though Herod himself was a dallying auditor and did some things after the preaching of John which he thought might ingratiate him the more with the people but left other things undone yet were there belonging to his Court that did really and sincerely receive the Gospel and obey it SECTION XVII St. LUKE CHAP. IV. Vers. 14. AND Jesus returned in the power of the Spirit into Galilee and there went out a fame of him through all the region round about 15. And he taught in their Synagogues being a a a a a a Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being praised of all glorified of all 16. And he came to Nazereth where he had been brought up and as his custom was he went into the Synagogue b b b b b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras. in die Sabbatorum We find sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number as John 5. 9 10. 7. 22 23. Mark 24. 20. Mark 16. 1. Luke 23. 56. And in the Septuagint Nehem. 9. 14. 13. 15. 17. Psal. 92. in titulo Esay 17. 66. 23. And sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural and this number is most constantly used in the Law Exod. 16. 23 26. 20. 8 10. 31. 13 15 16. 35. 2 3. Lev. 23. 3 38. 26. 2. Numb 15. 32 33. 28 9. Deut. 5. 14. And the Dative case plural is sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 2 Chron. 8. 13. from the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Mar.
Father had sent among them as vers 38. Him ye believe not vers 40. Ye will not come to me vers 43. I am come in my Fathers name and ye receive me not whereas another coming in his own name ye will receive c. And for this might he deservedly make a return of their contempt of him to the Father which sent him by praying and complaining to God against them but Think not that I will accuse you c. Did they think of any such thing Or did they regard whether he accused them to God or no Answ. 1. There might be places alledged out of their Talmudical writers in which they bring in the Messias sometimes complaining against his generation and it is their confession that in the generation when the Son of David should come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there should be accusations against the Scholars of the Wise Cetuboth in Gemar ad fin 2. It might be supposed they measured the temper of Christ by their own dispositions or by common humane manners He was now before the High Court from which whither should he appeal if he be wronged by it but to God And so would passionate and meer men be ready to do and pray to God against and they might judge that he would be of the same temper and practice But 3. Our Saviours meaning is that he needed not to accuse them to the Father for disregarding him though the Father had sent him for they had their accuser already even Moses in whom they trusted Not the person of Moses accusing them but his doctrine As when the Apostles are said to sit on twelve thrones judging the twelve Tribes of Israel it meaneth by their doctrine and not in their persons They trusted in Moses doctrine as looking to be justified by the works of the Law whereas his doctrine tended all along to drive men to Christ. And therefore a just accusation lay against them even in his writings which mainly aimed to shew justification by Christ when they taking on them to be so observant Scholars of Moses yet utterly disregarded and refused him whom Moses had clearly chiefly and solely proposed as the main and ultimate end of his Law And so our Saviour in these words doth apparently aver the Law of Moses to be a doctrine of Faith The End of the Third Part. A Few and New OBSERVATIONS UPON THE BOOK OF GENESIS THE Most of them Certain the rest Probable all Harmless Strange and rarely heard of before ALSO AN Handful of Gleanings OUT OF THE BOOK OF EXODUS By JOHN LIGHTFOOT D. D. LONDON Printed by W. R. for Robert Scott Thomas Basset John Wright and Richard Chiswell MDCLXXXII A Few and New OBSERVATIONS UPON THE BOOK OF GENESIS CHAP. I. THE Scripture the Word of Knowledge beginneth with the Story of the Creation because first the first step towards the knowledge of God is by the Creature Rom. 1. 20. Secondly the Story of the Creation pleadeth for the justice of God in planting and displacing of Nations as he pleaseth since the Earth is his own and he made it Thirdly the Resurrection is taught by the Creation and the end of the world from the beginning for God that made that to be that never was can much more make that to be that hath been before namely these our Bodies Heaven and Earth Center and circumference created together in the same instant and clouds full of water not such as we see made by evaporation but such as are called the Windows or Cataracts of Heaven Gen. 7. 11. 2 Kings 7. 19. Mal. 3. 10. created in the same instant with them vers 2. The earth lay covered with waters and had not received as yet its perfection beauty and deckage and that vast vacuity that was between the convex of those waters and the concave of the clouds was filled as it were with a gross and great darkness and the Spirit of God moved the Heavens from the first moment of their Creation in a circular motion above and about the earth and waters for the cherishing and preservation of them in their new begun being v. 3. Twelve hours did the Heavens thus move in darkness and then God commanded and there appeared light to this upper Horizon namely to that where Eden should be planted for for that place especially is the story calculated and there did it shine other twelve hours declining by degrees with the motion of the Heavens to the other Hemisphere where it inlightned other twelve hours also and so the first natural day to that part of the world was six and thirty hours long so long was Joshua's day Josh. 10. And so long was our Saviour clouded under death Vers. 6. When the light began to set to the Horizon of Eden and the evening or night of the second day was come God commanded that the Air should be spread out instead of that vacuity which was betwixt the waters upon the Earth and the waters in the clouds and in four and twenty hours it was accomplished and the Air spread through the whole universe with the motion of the Heavens In this second days work it is not said as in the rest that God saw it good because whereas this days work was about separation of waters they were not perfectedly and fully parted till the waters which covered the Earth were couched in their channels which was not till the third day and there it is twice said that God saw it good once for the intire separation of the waters and again for the fructification of the ground Vers. 9. In the new created Air the Lord thundered and rebuked the waters Psal. 104. 7. So that they hasted away and fled all westward into the channels which the Lord had appointed for them And still as they flowed away and dry land appeared the Earth instantly brought forth Trees and Plants in their several kinds This production was only of the bodies and substances of them for their verdure and maturity was not till the sixth day And now was Eden planted with the bodies of all trees fit for meat and delight which by the time that Adam is created are laden with leaves and fruit Vers. 14. The Moon and some Stars created before the Sun She shone all the night of the fourth day in her full body and when the Sun appeared in the morning then was her light augmented yet her body obscured from the World till the sixt day at even which was her prime day and she shewed her crescent and gave light to Adam who was but newly got at that time out of the darkness of his fall by the lustre of the promise Vers. 21. Whales only of all brutes specified by name to shew that even the greatest of living creatures could not make it self Vers. 25. Beasts wild and tame created and all manner of creeping things and the World furnished with them from about Eden as well as with men of clean beasts were seven created three
strange Languages when they did speak them but conceived they had babbled some foolish gibberish and canting they themselves could make nothing of as drunken men are used to do And this caused their so wretched a construction of so Divine a Gift For the Jews of the strange Nations and Languages that perceived and understood that the Disciples did speak in their Languages were amazed and said one to another What meaneth this Vers. 12. But these other Jews Natives of Jerusalem and Judea that understood only their own Syriack and did not understand that they spake strange Languages indeed these mocked and said These men are full of new or sweet wine grounding their accusation the rather because that Pentecost was a feasting and rejoycing time Deut. 16. 11. And according to this conception it is observable that Peter begins his speech Ye men of Judea Vers. 14. But Peter standing up with the eleven said c. Reason it self if the Text did not would readily resolve that it was not Peter alone that converted the 3000 that are mentioned after but that the rest of the Apostles were sharers with him in that work For if Peter must be held the only Orator at this time then must it needs be granted that either the 3000 which were converted were all of one Language or that the one Language that he spake seemed to the hearers to be divers Tongues or that he rehearsed the same speech over and over again in divers Languages any of which to grant is sensless and ridiculous and yet unless we will run upon some of these absurdites we may not deny that the rest of the twelve preached now as well as Peter But the Text besides this gives us these arguments to conclude the matter to be undoubted First It saith Peter stood forth with the eleven vers 14. Now why should the eleven be mentioned standing forth as well as Peter if they spake not as well as he They might as well have sitten still and Peters excuse of them would as well have served the turn It was not Peter alone that stood forth to excuse the eleven but Peter and the eleven that stood forth to excuse the rest of the hundred and twenty Secondly It is said They were pricked in their hearts and said to Peter and to the rest of the Apostles What shall we do Why should they question and ask counsel of the rest of the Apostles as well as Peter if they had not preached as well as he Thirdly And it is a confirmation that so they did in that it is said Vers. 42. They continued in the Doctrine of the Apostles of the rest as well as Peter Fourthly If that were the occasion that we mentioned why they suspected the Apostles and the rest drunk then will it follow that Peter preached and spake in the Syriack Tongue chiefly to those Jews of Judea and Jerusalem that would not believe because they could not understand that the Disciples spake strange Languages but thought they canted some drunken gibberish And to give some probability of this not only his preface Ye men of Judea but also his laying flatly the murder of Christ to their charge Vers. 22. 23. do help to confirm it and the conclusion of his Sermon and of the story in the Evangelist doth set it home that if Peter preached not only to these Natives of Judea yet that he only preached not at this time but that the others did the like with him in that it is said They that gladly received his words were baptized and then as speaking of another story he saith there were added about the same day 3000 souls Now the reason why Peters Sermon is only recorded and the story more singularly fixed on him we observed before §. Brief observations upon some passages in Peters Sermon Vers. 15. It is but the third hour of the day And on these solemn Festival days they used not to eat or drink any thing till high noon as Baronius would observe out of Josephus and Acts 10. Vers. 17. In the last days The days of the Gospel because there is no way of salvation to be expected beyond the Gospel whereas there was the Gospel beyond the law and the law beyond the light of the ages before it Yet is this most properly to be understood of those days of the Gospel that were before Jerusalem was destroyed And the phrase the last days used here and in divers other places is not to be taken for the last days of the world but for the last days of Jerusalem the destruction of which and the rejection of the Jews is reputed the end of that old world and the coming in of the Gentiles under the Gospel is as a new world and is accordingly called a new Heaven and a new Earth Upon all flesh Upon the Heathens and Gentiles as well as upon the Jews Act. 10. 45. contrary to the axiome of the Jewish Schools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine Majesty dwelleth not on any out of the Land of Israel Vers. 20. Before the great and notable day of the Lord come The day of Jerusalems destruction which was forty years after this as was observed before so that all these gifts and all the effusion of the Spirit that were to be henceforward were to be within the time betwixt this Pentecost and Jerusalem destroyed And they that from hence would presage prophetick and miraculous gifts and visions and revelations to be towards the end of the world might do better to weigh what the expression The great and terrible day of the Lord meaneth here and elsewhere in the Prophets The blood of the Son of God the fire of the Holy Ghosts appearance the vapour of the smoke in which Christ ascended the Sun darkned and the Moon made blood at his passion were all accomplished upon this point of time and it were very improper to look for the accomplishment of the rest of the prophesie I know not how many hundreds or thousands of years after Vers. 24. Having loosed the pains of death or rather Having dissolved the pains of death meaning in reference to the people of God namely that God raised up Christ and by his resurrection dissolved and destroyed the pangs and power of death upon his own people Vers. 27. Thou wilt not leave my soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Thou wilt not give my soul up And why should not the very same words My God my God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be translated to the same purpose Why hast thou left me and given me up to such hands and shame and tortures rather than to intricate the sense with a surmise of Christs spiritual desertion In Hell Gr. Hades the state of souls departed but their condition differenced according to the difference of their qualities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diphilus apud Clem. Alex. Strom. 5. Vers. 38. Be baptized in the Name of the Lord Jesus Christ. Not that their Baptism was not
of other Instruments and how when they were used it concludeth thus Now these that played upon such and such instruments for that was the discourse in the next words before were the servants of the Priests The words of Rabbi Mier Rabbi Jose saith it was the Family of Pegarim and the Family of Tsippariah of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emmaus which were taken to the Priesthood Rabbi Haninah the son of Antigonus saith they were Levites The Gloss upon the place saith these were Families of Israelites of note whose Daughters the Priests had married c c c Succah per. 5. in Gemara The Treatise Succah speaketh of these very Families and saith they were of Ai and Emmaus it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there and the Gloss there saith they were Israelites of worth whose daughters and widows were sit to be married to the Priests So that it is a disputed case whether any were imployed in the Musick but the Levites only but if any other they were to be as near the Priesthood as possible both for alliance and qualifications and when they were come to the highest they could they were not admitted to joyn Voices with the Vocal Musick which was the proper Song and the proper Service but only to joyn with the Instrumental which was but thus much that if any man of worth and piety or in near affinity with the Priesthood had addicted himself to Musical Devotions and to pour out his Praises to God that way as that was then greatly in use if he came to offer to joyn his Skill and Devotion to the Temple Chorus they refused him not but let him put in with his Instrument among the Instruments but among the Voices he might not joyn for that belonged only to the Levites So it is said in the 2 Sam. 6. 5. And David and all the House of Israel played on all manner of Instruments made of fine wood even on Harps and on Psalteries and on Timbrels and on Cornets and Cymbals As for the number of the Singers that is the Voices they were never to be under twelve for so was the number of every Course when they were divided into their Courses 1 Chron. 25. But as many above twelve as might be and so their Tradition is express f f f Erachin ubi supr There must not be less than twelve Levites in the desks but they add to the number ever And whereas the Levites Children might never come within the Court upon any other occasion nor at any other time whatsoever yet might they come in when the Levites were singing and might sing with them not going up into the Desks and looking over as the Levites did but standing upon the ground between their Fathers Legs g g g Glossa ibid. And the Warrant for this they take from those words in Ezr. 3. 9. Then stood Jeshua with his sons Kadmiel and his sons c. And they sang together by course c. And they back it also with this reason c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h Gemara ibid. Because the voice of those was small and the others big those trebled and the other sang more base And so by this means they made the more full and the more sweet Musick The Instruments that they used were either wind Instruments or Instruments with strings The first of their wind Instruments to be looked after were their Trumpets of whose Attendance on the Altar service we find mention 2 Chron. 7. 6. and 29. 26. and in divers other places where the use of them is ascribed to the Priests and not to the Levites for indeed they were none of the Consort but a Musick when the Consort stopped as we shall see anon The number of the Trumpets was to be i i i Maym. ubi supr not under two nor above an hundred and twenty the reason why not under two was because of that command Num. 10. 2. Make thee two Trumpets and why not above 120. was because of that example at the beginning of the Temple Service 2 Chron. 5. 12. The Lord enjoined in Numb 10. 10. That in the day of their rejoycing and in their so-Lemn Feasts and in the New Moons they should blow with Trumpets This was the warrant and engagement of this Trumpet Musick and the manner of it was thus Those that blew with Trumpets were the Priests for so was the original institution that the Priests the sons of Aaron should blow with them Numb 10. 18. 1 Chron. 15. 24. And their standing when they were about this piece of service was not where the Levites stood in the desks or near them but it was clean on the other side of the Altar and they stood looking down the Court when they blew the Trumpets as the Levites stood looking up the Court when they sang and plaid but both looking on the Altar k k k Tamid per. 7. Two Priests stood by the Table of the Fat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with two silver Trumpets in their hand c. as saith the Mishnah of the Talmud in the place cited in the Margine Now it speaketh of two Priests because that was the lowest number of Trumpets that might be used and if there were more they stood in the same place in more compass namely on the West side of the rise of the Altar for there as is observed in the place the Table of the fat was placed The manner of their blowing with their Trumpets was first a long plain blast then a blast with breakings and quaverings and then a long plain blast again this the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in their short writings they express it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mishnah last cited saith thas the Priests standing in the place there mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sounded blew alarm sounded for so let me English it till further discourse do more fully shew its meaning The Priests did never blow but these three blasts went together and hereupon arose that dispute which occurs more than once or twice in the Talmud about how many times the Trumpets sounded before the Altar every day The general Tradition ran thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l Erachin per. 2. in Mish Succah per. 5 They never sounded less than one and twenty soundings in the Sanctuary and never more than eight and forty But there were some that express it thus m m m Gemara ib. That they never sounded less than seven soundings nor more than sixteen Now the reason of this difference which indeed was no difference at all was this n n n Talm. Ier. in Succah per. 5. Gemara â—â—b Iâ— Erach per. 2. because the one party held the three distinct blowings to be but one sounding and the other held them to be three soundings distinct The Jews do express these three several soundings that they made at one blowing by these words 〈◊〉 〈◊〉 〈◊〉
Sanctuary and it was made of brass and the sound of it was sweet It became crackt and the wisemen sent and fetcht workmen from Alexandria who mended it but then the sound was not so sweet as before They took off the mending and the sound was as sweet as it used to be * * * Maym. in Kele Mlkd. per. 3. There might not be above one Cymbal in the Quire at once and this seemeth to have born the Base as being deepest and loudest to this the Apostle alludes in his expression 1 Cor. 13. 1. We shall not be further curious nor inquisitive about this matter concerning the form or nature of the musick-instruments since our inquiry is after the song it self I shall only add this w w w Erach per. 2 in Mishu. that of the Nebhels or Harps there might not be less than two in the Quire nor above six x x x Tosaph in Erach per. 2. and of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kinnor or Viols not under nine but as many above as possible and so the least Quire that could be was nine Viols two Harps and one Cymbal And now let us hear the Musick it self 1. The Trumpets sounded their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taratantara for so for company will we call it y y y Succ. per. 5. in Mish Maym. in every morning at the opening at the Court Gates particularly at the opening of the East gate or the gate of Nicanor z z z Gloss. ibid. Now though this practice had not any express and literal Command yet was it grounded upon this necessity and reason because that the Levites and Stationary men might have notice to come to attend their Desks and Service and that the People of Jerusalem might hear and take notice and those that would come to the Temple so that this sounding was as it were the Bells to ring them into the Service And after this the Trumpets sounded not till the very time of the morning Sacrifice 2. The Song and Musick began not to sound till the pouring out of the Drink-offering This is a Traditionary Maxime exceeding common and received among the Rabbins and they descant upon it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 1 1 Erachin in Gemara ubi sup sol 11. They utter not the song but over the Wine of the Drink-offering 2 2 2 Gloss. ibid. for a man singeth not but for gladness of heart 3 3 3 Gloss. in Pesachen cap. 5. sol 64. Therefore they utter not the song at the very time of the Offering but over the Wine which cheareth God and Man as Jud. 9. 13. And so the Treatise Tamid describing the manner of the daily service relateth that when the High-priest was minded to offer the Sacrifice 4 4 4 Tam. per. 7. He went up the rise or bridge of the Altar and the Sagan on his right hand when he came to the midst of the rise the Sagan took him by the right hand and lift him up then the first man that was to bring up the pieces of the sacrifice reached him up the head and the feet and the second reached him the two shoulders and so the rest reached him the rest of the parts and he disposed of them c. And when he was to go about the Altar to sprinkle the blood upon the horns of it he began at the South-east corner and from thence to the North-east and so to the North-west and concluded at the South-west They give him the wine of the drink-offering to pour it out the Sagn stood by the horn of the Altar and a napkin in his hand and two Priests stood by the Table of the fat and two silver Trumpets in their hand to sound They came and stood by Ben Arza the one on his right hand and the other on his left He the High-priest stooped down to pour out the drink-offering and the Sagan waved with his napkin and Ben Arza struck up his Cymbal and the Levites began the song And so may we understand that passage 2 Chron. 29. 27. And when the burnt-offering began the song of the Lord began with the Trumpets and with the Instruments namely when the drink-offering was poured out for till then the Offering was not perfect because every burnt offering was bound to have a meat offering and a drink offering or else it was not right Num. 15. 5. And this may be the proper cause whatsoever the Jews descant why the Musick began not till the drink-offering namely they stayed till the offering was compleat and then began 3. The constant and ordinary Psalms that they sang were these 5 5 5 Tamid ubi sup Rosk hash sol â—1 Maym. in Tamid per. 6. On the first day of the week the four and twentieth Psalm The earth is the Lords and the fulness thereof c. On the second day of the week the forty eight Psalm Great is the Lord and greatly to be praised in the City of God c. On the third day the eighty second Psal. God standeth in the Congregation of the mighty and judgeth among the Gods c. On the fourth day the ninety fourth Psal. O Lord God to whom vengeance belongeth c. On the fifth day the eighty first Psal. Sing aloud unto God our strength make a joyful noise unto the God of Jacob c. On the sixth day of the week the ninety third Psal. The Lord reigneth he is cloathed with Majesty c. On the sabbath day they sang the ninety second Psal. which bears the Title of A Psalm or Song for the Sabbath day These were the known and constant and fixed Psalms that the singers sang and the musick plaid to on the several days of the week And the reason of the choice of these several Psalms for the several days 6 6 6 Rosh hash ubi sup Gloss. in Tamid c. 7. the Gemara on the Treatise Rosh hashanah and the Gloss upon the Treatise Tamid do give to this purpose On the first day of the week they sang the Psalm The earth is the Lords and the fulness thereof c. Because on the first day of the week of the Creation God possessed the world and gave it in possession and ruled in it On the second day of the Week they sang the Psalm Great is the Lord and greatly to be praised c. For on that day the Lord divided his works the waters and reigned over them On the third day they sang the Psalm God standeth in the Congregation of the mighty c. Because on that day the earth appeared on which is Judging and Judges and by his Wisdom he discovered the Earth and established the World by his Understanding On the fourth day they sang the Psalm O Lord God to whom Vengeance belongeth c. Because on the fourth day he made the Sun Moon and Stars and will be avenged on them that worship them On the fifth
For this is a most known and received Maxime amongst the most Jewish Writers That no man whosoever might sit in the Court but only the Kings of the House of David m m m Kimch in 1 Sam. 1. Lev. Gersom ib. Though Kimchi alledg some that excepted the Kings from this priviledge and allowed it only to the High-priest n n n Midr. Till in Ps. 1. ab initio Midras Tillin doth wittily apply this sitting of the King alone and all the rest standing to the posture of the Congregation in Heaven where the great King sits and all the company there standeth attending on him But some other of the Jews do as unwittily apply it when they make this to be one of Jeroboams greatest fears for the Peoples withdrawing from him and personate him speaking thus o o o R. Sol. D. Kimch in 1 King 12. It is certain that there is no sitting in the Court but only for the Kings of the House of David therefore as soon as they shall see Rehoboam sitting and me standing they will conclude that if I were a King I should sit down c p p p Maym. in Beth habbech per. 5. From this received tradition of not sitting in the Court the great Sanhedrin who sate in the room Gazith which was in the South Wall of the Court would not presume to sit in that side of the building that stood in the Court but they sate in the other side that stood in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chel In its due place we have at large described the situation of that building and their sitting there IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q Id. in Tephillah ubi sup They might not pray with their heads uncovered And the wisemen and their scholars saith my Author never prayed but being vailed So r r r Avoâ—h R. Nathan per. 6. Rabbi Nathan relating a story of Nicodemus how he prayed and begged for rain in a great exigent and mentioning his twice going in to pray upon that occasion he doth particularly express this circumstance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That he put on his vail and went in and prayed And the Jews compare the appearing of the Lord upon Mount Sinai in a cloud to the Angelus Ecclesiae or Minister of the Congregation having on his Vail s s s Maym. in Iesodei torah per. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priests wore their Caps or Bonnets constantly all the time they were about the service and yet it seems they did not account that covering of their heads sufficient when they went to pray but they put on some other covering also This Custom and Practice of theirs the Apostle taketh to task 1 Cor. 11. 4. X. Their bodily gesture in bowing before the Lord was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bending of the knees or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bowing of the head or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falling prostrate upon the ground Now this last is most spoken of and yet according to its strict propriety it was least in use they used indeed sometime to fall down upon the floor in prostration but ordinarily this was changed among them from a flat falling upon the ground to a very low bending of the body towards it for they had this position t t t Id ubi antâ— That prostration was not fit for every man but only for such as knew themselves righteous men like Joshua XI v v v Id in Beth. habbech per. 7. Having performed the service and being to go away they might not turn their backs upon the Altar therefore they went backward till they were out of the Court and when they came into the mountain of the House w w w Talm. in â—liddoth per. 2. they might not go out at the same Gate at which they came in about which matter we have discoursed elsewhere CHAP. XI Of the appearance of the People at the three Festivals THE great Sanhedrin was as an Almanack to all the Nation to give them notice of the New Moons by which they might fix their monthly Feasts and know when a Maymon in kidd bhodesh per. 1. to celebrate their Solemnities Now although the Sanhedrin had the skill to know the night when the New Moon should appear for from its appearing they began the Month yet they did not determine of the thing till they had the testimony of two men which gave in evidence that they had seen the New Moon And hereupon it was that very many couples repaired to Jerusalem for this purpose who having seen the first New Moon set away thither to give testimony of it and there were entertained in a place of the City called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b Rosh hash per. 2. Beth Jaazek c c c Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Court walled in with stone and examined about the business and feasted that men might be encouraged to come to witness upon so needful an occasion it is besides our present purpose to inquire curiously after the quality of the persons whose testimony was to be accepted or how or how far they came or why they should come when the Persons of the great Council might see the Moon themselves and how they of the Sanhedrin that saw the Moon did witness among themselves about it and therefore we will let these disquisitions alone and content our selves with observing this that d d d Gloss. in Maym. in loc â—â—tat as the Court held it self bound to fix and give notice of the New Moons so they held themselves bound to determine upon this matter by the mouth of two Witnesses as they did also in other Judicial matters The two first witnesses that came if their testimony were current did serve the turn and they looked no further yet had they something to say to all the couples that come because they would encourage the work or if those two did not serve the turn when any other two did then they took course that all the Country might know of the day with what speed might be For that purpose their course at the first was this At night after they had concluded by day by such witness that the New Moon was seen the Night before they caused one to go to Mount Olivet with a bundle of most combustible wood and other stuff and there he set it on fire and waved it up and down and this way and that way and never left till he saw another do so upon another hill and so another on a third and those that took at him they waved their blazes up and down till they were answered with the like from another Hill and so the intelligence was quickly dispersed through the whole land Nay saith the Talmud e e e Rosh hash ibid. it went from Mount Olivet to Sartaba from Sartaba to Gryphena from Gryphena to Hhevaron from Hhevaron to Beth Baltin and
offered up at this time and though all the Passovers could not be killed in this space yet he conceiveth that it is commanded they should be killed between the two Evenings because most of them were slain in this space though all could not I shall not insist to shew the improbability of this Tenet he himself that holds it is in a manner glad at last to betake himself to the general and common received Opinion which was that the two Evenings were these the first from that time of the day that the Sun began to decline from his vertical or noon-tide point toward the West and the other from his going down and out of sight And according to this construction did they go in killing and offering up their Evening Sacrifice taking up an hour for that business just in the middle of the afternoon counting at Aequinox time namely from half an hour past two to half an hour past three and so there were two hours and an half from the Suns beginning to decline to the time they killed and two hours and an half from the time they offered it up till the Sun went down Now occasional Sacrifices did sometimes cause an alteration of the time of the daily for that being to be ever offered the first as being the fixed and appointed service of the day that the others might have room to be offered up in due time that removed out of its place to somewhat earlier in the day sometimes an hour and sometimes two as in the Traditions alledged and especially this was for the sake of the Passover when Lambs were exceeding many The common time therefore to begin to kill the Passover was from about half an hour past two a clock and little more and so continued all afternoon and if the Passover lighted on the Eve of the Sabbath that is on the day preceeding the Sabbath they began an hour sooner that they might the better dispatch their business by the time that the Sabbath began SECT IV. The Paschal Societies BEfore the Paschal Lamb was slain they first agreed and concluded upon the Company that should eat him for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a Maym. in Corban Pesach per. 2. They might not slay the Passover but for persons numbred before or a number agreed on before for his eating And this caution was not unwarrantably taken up from that command in Exod. 12. 4. Every man according to his eating ye shall make your count for the Lamb So that while the Lamb was yet alive it was to be crtainly concluded who and how many would join together for his eating and he might not be slain but for societies so agreed and numbred b b b R. Sol. in Exod. 12. If any of the society after the number was agreed on saw occasion to withdraw from that company and to go to another he must do it before the Lamb was slain for after he might not These societies were called every one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the number of the persons in them was not certain but sometime more sometime less according to their proportionableness of eating because of the command Every one according to his eating were there among the company those that were sickly and aged and little eaters then they might take the more into the company but if they were healthy and lively and like to eat more freely then was the number less He that was to eat the least was to eat as much of him as came to the quantity of an olive and if he could not eat so much they counted not him in the number And they might number so many in a society as if there were the quantity of an olive for every one to eat it was enough 1. Although Women were not directly bound to appear three times ◠year before the Lord as the males were yet were they bound to some particular services that attended the three appearances and so that brought them in but especially to the Passover for to the observation of that they were obliged by those express words of the Commandment The whole assembly of the Congregation of Israel shall kill it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c Maym. ubi sup And men and women were bound to this command alike Now in forming up these societies that were severally to eat the Lambs they suffered not any companies to consist of servants and women only nor of servants and children only lest there should be some lightness among them and not that gravity that became so great a solemnity nor to consist of old or sickly persons only lest they should leave any of them and so transgress the command Ye shall leave nothing of him till the morning Nor to consist of Proselites only or of children only because they were unlikely to speak of those memorable things that were to be spoken of at the Passover But a society might be only of women or only of servants but ordinarily they were of whole families one or more united Husbands Wives Children Servants all together Our Saviours society was himself and the twelve Mat. 26. 20. Luk. 22. 14. SECT V. The killing of the Passover THE Passovers were slain in three companies * * * Pesachin per. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the ground of this practise and tradition they make to be those words of the institution The whole assembly of the Congregation of Israel shall kill it where ‖ ‖ ‖ Vid. Gemar ib. in Talm. utroque R. Sol. in Exod. 12. because there are three words Assembly Congregation and Israel applied to the killing of the Passover they divided the killing of it into three companies according to that number * * * Maym. in Corban Pesach per. 1. There were not to be less than thirty men in every company yet found they out a shift to make fifty men if there were no more to make thirty men three times over for the three companies and their way was this Thirty of the fifty went into the Gemara Bab. in Pesach sol 64. Court for there only might the Passover be killed and when they had killed their Lambs ten of them went out and ten of those that stood without came in and killed theirs and then ten others went out and the other ten that stood without came in and killed theirs and so there were thirty in the Court continually while the Lambs were killing But this was only a provision for a pinch namely if such an exigent should occur as that there should be but fifty Lambs presented or at least but fifty persons present for ordinarily every one of the numbred Paschal societies that have been spoken of sent their Lamb by one of their company only and under fifty there was no Passover killing but commonly every one of these three companies we are speaking of were as many as ever the Court could hold The first company came in till the Court was
the door there were two Cedar beams or Trees laid close together sloping still upward and lying along the wall by which they were laid so handsomly slope and steps were either cut in them or nailed upon them one might go to the very top of the Temple and this was the way to the higher Leads 2. Just over the parting between the Holy and most Holy place there were some little Pillasters set which shewed the partition 3. In the floor over the most holy place there were divers holes like Trapdoors through which when occasion required they let down Workmen by cords to mend the walls of the most holy place as there was need And they let them down in Chests or close Trunks or some such things where they could see nothing but their work before them and the reason of this is given by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they might not feed their Eyes with looking upon the most holy place p p p Mam. in Beth habbech per. 4. Once a year between Passover and Passover they whited the Temple walls within and for this and other necessary work about the House within it was desired and endeavoured that Priests or Levites should do the work but if such were not found to do it then other Israelites were admitted and they were admitted to go through the doors into the most holy place if Chests or Trunks were not to be found in which to let them down CHAP. XIII The Porch SECT I. The steps up to it IN taking particular account of the length of the building from East to West which was an hundred cubits we will first begin at the Porch which was the beautiful Front Eastward and view severally every special place and parcel till we come to the West end a a a See Chap The spreading of the Porch in length was an hundred cubits and in height an hundred and twenty cubits higher than the height of the Temple And this Porch which was a cross building to the Temple it self and so high above it may not improperly be conceived to be that place whither Satan brought our Saviour in his temptation when he is said to have brought him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to the wing of the Temple There were several things at this Front before we stir from it that were very remarkable and cannot be passed without observation And the first that we will look upon shall be the steps that rose up out of the Court into this entrance which were c c c Mid. per. 3. twelve in number every step half a cubit rising six cubits in the whole rise and so much was the floor of the Porch higher than the floor of the Court. And here we meet with a passage in the Treatise Middoth in the place cited in the Margin which is exceeding hard to be understood and the very same also in Maymonides in whom it is harder The words are these Having spoken of the steps that went up to the Porch that they were twelve and that the rise of every step was half a cubit and the bredth of it to stand upon a cubit it comes on and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which applyed to the steps and their rising I should translate to this sense At every cubits rise there was a half pace of three cubits broad and at the highest cubits rise there was a half pace of four cubits broad The meaning is this That as you had gone up two steps which being half a cubit high apiece made but a cubit rise at the third step the space you tread upon was enlarged and was three cubits broad whereas the steps themselves that you had come up were but one cubit breadth And so from this inlarged breadth or half space step two steps further and there was another and after two steps more another and after two steps yet more there was the highest which was an half space or inlargment of four cubits breadth And so every third step of the twelve was an half pace or such an inlargement which made the Ascent exceeding beautiful and stately And this helpeth to understand a passage in the Treatise Joma which at the first reading is not easie to be understood Where relating how when the High Priest on the day of Expiation had slain his own Bullock he gave the blood to one to stir it to keep it from congealing it saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d Ioma per 4. That he stirred it about upon the fourth half pace of the Temple which Maymony expresseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e Maym. in Ioma habbech per. 5. He stirred it about that it should not congeal upon the fourth half pace of the Temple without that is upon the very top of these twelve steps that went up into the Porch The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f Ar. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal Aruch after the production of many examples of it renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Standings or Pillars or Benches I find not a fitter word for it here to express it by than Half-pace Now g g g Per. 4. versus finem Maymony in Beth habbechirah or in his Treatise of the Temple having to deal with these words of the Talmud that we have been speaking of doth utter them thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Round about the Walls of the Porch from below upward they were thus One cubit plain and then an half pace of three cubits one cubit plain or an ordinary rising of steps and then another half pace of three cubits and so up so that the half paces did go about the Walls of the Porch His meaning is the same with what was said before but he addeth somewhat more and that is that these twelve steps thus beautifully spreading every third step into an half pace did not only go up to the entrance into the Porch but also there was such steps all along the front of the Porch Eastward and also such steps at either end of it North and South and the reason of this was because the floor of the Porch was higher so much than the floor of the Court and there then were Doors in the Buildings besides the great Door that gave passage into the Temple and into these Doors you could not get without such steps SECT II. The two Pillars Jachin and Boaz. OF the Gate or entrance into the Porch and so into the Temple and of its dimensions and beauty hath been spoken before and therefore as to that particular we need say no more here but may be silent but one main part of the Ornament and beauty of it was there omitted and reserved to this place and that is the two famous Pillars that in Solomons Temple stood at the cheeks of the entrance or passage in Jachin and Boaz. I find not indeed mention among the Jews Antiquities of any such Pillars set at the entrance of the
judged in matters of life and death in some cases but raught not to all And there was the great Sanhedrin at Jerusalem which was to judge of the greatest matters Now a Sanhedrin of three and twenty was not set up in any great City but only in such a one as in which were 120 men fit to bear office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How many are to be in a City that it may be fit to have a Sanhedrin set up in it It is a question of the Talmuds own proposing and it giveth this answer That there are to be 120. compare Act. I. 15. And into what offices or places these are to be distributed might be alledged out of the Gemarists and Maymony if it were pertinent to this place Only these many let us name of them c c c Maym. in Sanhedr per. 1. Every Sanhedrin of three and twenty had three sorms of Probationers of three and twenty in every form and when there was need of a man in the Sanhedrin the hihgest in the first form was fetched in and made Judge and the highest in the second form came in and sate lowest in the first form and the highest in the third form came up and sate lowest in the second and some other man was found out from abroad to sit lowest in the third form and so the Sanhedrins and the forms were still kept full Now as the great Sanhedrin sate in the Temple so also did two lesser Sanhedrins of three and twenty a piece the one in the Gate Shushan or the Gate of the Mountain of the House and the other in this Gate of Nicanor or the Gate of the Court And their rising to be Judges in the highest Court of Seventy one was first by degrees through these two d d d Id. ibid. per. 2. Whosoever was found a man of fit and competent qualifications he was first made a Judge in his own City and thence he was promoted into the Judicatory in the Gate of the Mountain of the House and from thence into the Judicatory in the Gate of the Court and so at last into the great Sanhedrin In some of these Judicatories in the Temple our Saviour shewed his wisdom at twelve years old Luke II. 46. And some of these Judges were they that tempted him with the question about the Woman taken in Adultery which was brought to be judged before them John VIII 4 5. In the times before the captivity into Babylon the great Sanhedrin it self sate in these two Gates sometimes in the one and sometimes in the other as they thought good Jer. XXXIV 4. XXVI 10. XXXVI 10. but in after times when the room Gazith was built and the great Sanhedrin of Seventy one betook it self thither these two Gates were furnished either of them with a lesser Sanhedrin of three and twenty The place of their sitting was in some room over the Gate for as it was not possible for them to sit in the very passage through which people went and came so was it not lawful for them to sit in the Gate of Nicanor in that part of the Gate that was within the Court for within the Court might no man sit but the King only Yet might they sit in the upper rooms though they were within the compass of the Courts for they held them not of so great a holiness as was the space below This is the Gate of which Ezekiel speaketh Chap. XLVI 1 2. The Gate of the inner Court that looked toward the East shall be shut for the six working days but on the Sabbath it shall be opened and in the day of the New Moon it shall be opened And the Prince shall come by the way of the porch of that Gate without and shall stand by the post of the Gate c. Before this Gate within had Solomon pitched his brazen Scaffold on which he kneeled and prayed at the Consecration of the House 2 Chron. VI. 13. compared with 1 King VIII 22. and in after times the Kings entring in at this Gate had their station within it as he had given them example and there stood the Kings Pillar as it is called 2 Chron. XXIII 13. that is his seat was set within this Gate in the Court by one of the Pillars that bare up the Cloister For as this East quarter of the Court was the most proper place for the people to worship in so most especially in that place of it which did most directly face the door of the Temple and the Altar before it and that was in the very entrance up from this Gate it self and here was the King seated by one of the Pillars Something according to this disposal of the King in his place in the Court doth Ezekiel speak though in his description there is some kind of difference for mistery sake You may observe in him that the East-Gate of the outer Sanctuary was continually shut and the East-Gate of the inner was shut all the six days of the week which were not indeed so in the common use of the Temple as it stood for both the Gates were daily opened but he hath so charactered them for the higher magnifying of that glory which he saith was now entred into the Temple And whereas indeed the King in his worshipping did go within the Court or within the Gate and there worship and there sit down in the time of Divine Service he hath brought in the Prince but to the posts of the Gate and there standing whilest his Sacrifice was offering By his description every one that came up to this Gate must either enter at the North-Gate or South-Gate of the Court of the Women because the East-Gate was shut Chap. XLIV 1. and hereupon is that Injunction that when the people of the land come before the Lord in the Solemn Feasts he that entreth in by the way of the North-Gate to worship must go out by the way of the South-Gate and he that entreth by the way of the South-Gate must go forth by the way of the North-Gate he must not return by the way of the Gate whereby he came in Chap. XLVI 9. Whereas in the common access to the Temple as it stood either before or after the captivity the East-Gate of the Court of the Women was constantly open and their most ordinary coming in was at that Gate and so they went up through the Court of the Women to the Gate of Nicanor yea and oftentimes within it into the Court Yet did they imitate and follow this prescript of the Prophet under the second Temple in not returning and going out at the same Gate at which they had come in The Talmudists have this Tradition about this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e Mid. per. 2 All that come to the Temple according to the custom of the place come in at the right hand and fetch a compass and go out at the left which meaneth not as the Glossaries
Judah part of his History 2009. * Judaism is the Body of the Jews Religion differing in it self yet all contrary to Christianity 372 373 Judas twice told of betraying Christ at two distinct Suppers with Jesus one two days before the Passover the other at the Passover p. 260. The Traytor was with Christ at the Sacrament p. 260 261. He was strangled by the Devil in the air and cast down Headlong 744 Judas the Galilean a Sectary led people away under a pretence of Liberty of Conscience and of Persons against the Romans 766 Judas Maccabeus part of his History 2067 to 2069. * Judges were not Monarchs but chief Commanders and Instructors in the way of God and Undertakers for them in danger for the Sanhedrim bore the sway p. 47. There were two Courts of Judges consisting of Twenty three in the Temple beside the Sanhedrim 447 Judgments are against sin p. 921. Just. 1002. Judicial Deaths the manner of them among the Jews 2006 2007. * Justification as by faith in Christ. 314 315 K. KAB what sort of measure Page 546 Kadesh Barnea why so called 35 Kalender or Almanack Jewish with their Feastivals the Attendance of the Priests and the Lessons of the Law and Prophets 401 to 406 Katholikin there was two of them Head Treasurers to the Temple Page 912 Keys of the Kingdom of Heaven what 237 238 Kiddush Habdala words of blessing the Sabbath 218 King how he was to read the Law 980 Kingdom of Christ misunderstood 250 Kingdom of God for the Gospel day or age p. 450. Kingdom of God or Heaven what in the Gospel acceptation 569 570 Kingdom of Heaven and its coming when the Messias came what p. 213. The Kingdom of Heaven signifies the Preaching the Gospel also the Preaching of it to the Gentiles with their Conversion p. 456. The Kingdom of Heaven and the New Jerusalem began Anno Mund. 4000. just when the City and Temple were destroyed p. 487. The Kingdom of Heaven and the Kingdom of God one and the same in sense p. 567 568. The Kingdom of Heaven among the Jewish Writers was taken for the height zeal and strictness of their Devotion joyned with Punctual ceremoniousness and Phylactery Rites p. 568. The Kingdom of Heaven in the Language of the Jews in the Gospel and some of their own Writers did signifie the day of the Messias and the Glorious times that would then be p. 568 569 570. Our Saviour and the Disciples did use the same Phrase but did understand it of Spiritual Things not Worldly the difference between them is shewed p. 569. The Kingdom of Heaven far differently understood and used by the Jews and by Christ and what its being at Hand p. 628 632. The Kingdom of Heaven is put for the receiving the Gentiles into Favour and into the Gospel 845 Kingdom to be restored to Israel i. e. a worldly Kingdom a great mistake p. 737. Articles against this opinion of the Jews and Milinaries that concur with them in many things 738 Kingdom of the World which Satan offered Christ what 507 to 510 Kings were called by several Names in several Countries 423. Marg. Know we know signifies that the thing is well known 566 567 L. LAKE of Genesareth Galilee Tiberias and Cinnereth Sea all one Page 632 633 Lamb Pascal how prepared p. 260. Where the Lambs were kept for Sacrifice 2019. * Lamb of God what and why Christ was so called 529 Lamechs sin he complains of was Poligamy and his staying was by setting an ill example 693 Lamentations of Jeremy an elegant Writing 129 Lamp ere the Lamp of God went out what 1082. * Lamps used in the Temple what 1082. * Language of the Jews much followed in the stile of the New Testament 313 314 Languages of the two Testaments are the Old in Hebrew and Chaldee the New in Greek c. 1014 1015 Languages are not so many as there were Nations at Rabel 694 Laodicea the Epistle from Laodicea is an Epistle from that Church to Paul 326 Last day called also sometimes the Kingdom of God and sometimes a New Heaven and a New Earth Last days in exceeding many places both in the Old and New Testament denotes the Last days of Jerusalem and the Jewish State not of the World 276 Latine Translation renders ill Righteousness for Alms. 1018 Laver for water what 722 Laver where it stood and its cize p. 2042. * The manner of washing in it p. 2043. * Solomons ten Lavers the Holy Ghost is very copious in their description p. 2044. * Their fashion and use Page 2044 2045. * Law and going to Law among unbelievers what and how vile 301 302 Law broken by Adam was both the Tables of the Law 1027 Law Moral and Ceremonial what they were and how Christ is said to fulfil them p. 475 476. They differ much from the Gospel both as to Grace and Truth 500 Law Ceremonial obliged as single Men or as Members of the Congregation and People of Israel the Passover and other Festivals were of the later Form which made Christ observe them against Separatists 548 549 Law unwritten among the Jews was their Cabbalah or Traditions 652 653 Law and the Prophets put for all the Old Testament and how 533 534 Law supposed by the Jews to be new at Christs coming how far it was so p. 631. The Jews Tenet concerning the Law by which they reduce six hundred and thirteen Precepts into One which was living by faith and so witnesseth against themselves because they were altogether for Works 314 Law given at Sinai what p. 1028. Why the Law was published then and not before of the place where it was given and the manner p. 1028. Of the Effects of the Law p. 1029 1030. Of the Ten Commandments 1030 1031 Laying on of hands upon the Head of the Burnt-Offering or Sacrifice before offered what 926 929 Learned Men might of necessity teach the People among the Jews because the Scriptures were in an unknown Tongue to the common People p. 357. Learned Men at Christs coming had filled the Nation by the Tutorage of the two great Doctors Shammai and Hillel p. 440. The Distinction and Division of the Learned Men of the Jewish Nation what 651 to 659 Learning among the Jews at Christs coming was advanced to a mighty height by the labours of the Presidents and Vice Presidents of the Sanhedrin p. 207. Learning Jewish what 996 c. Leven the way of the Jews searching for it with the Prayer before they set upon that search 953 Leven of Herod was Sadduceism 235 Lepers the Priests could only pronounce not make them clean nor give them leave to come into Cities c. p. 219 c. The Attonement for their cleansing what p. 983. Their Room for cleansings where 1093. * Leprosie cured by Christ when the Priests could not yet Christ was tender of their reputation 648 Letters who first had the use of them c. 1011 1013 Lethech what sort of measure
before that day that they might be ready to accompany him who brought forth the Goat Those of the better rank went out of Jerusalem with him and accompanied him to the first Tent. There others received him and conducted him to the second others to the third and so to the tenth From the tenth to the Rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsok whence the Goat was cast down were two miles They therefore who received him there went not further than a mile with him that they might not exceed a Sabbath days journey but standing there they observed what was done by him He snapt the scarlet threed into two parts of which he bound one to the horns of the Goat and the other to the rock and thrust the Goat down which hardly coming to the middle of the precipice was dashed and broke into pieces The rock Tsok therefore was twelve miles distant from Jerusalem according to later computation But there are some who assign nine tents only and ten miles See the Gemarists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsok among the Talmudists is any more craggy and lofty rock Hence is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Bab. nâ—va Mezia fol. 36. 2 93. 2. she went up to the top of the rock and fell Where the Gloss writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsokin are high and craggy mountains The first entrance into the Desert was three miles from Jerusalem and that place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Chadudo The Mishnah of Babylon writes thus of it c c c c c c Joma fol. 68. 2. They say to the high Priest The Goat is now come into the wilderness But whence knew they that he was now come into the wilderness They set up high stones and standing on them they shook handkerchiefs and hence they knew that the Goat was now got into the wilderness R. Judah saith Was not this a great sign to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Jerusalem to Beth-Chadudo were three miles They went forward the space of a mile and went back the space of a mile and they tarried the space of a mile and so they knew that the Goat was now come to the wilderness The Jerusalem Mishnah thus R. Judah saith Was not this a great sign to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From Jerusalem to Beth-Horon were three miles They went forward the space of a mile c. From these things compared it is no improbable conjecture that the Goat was sent out towards Beth-Horon which both was twelve miles distant from Jerusalem and had rough and very craggy rocks near it and that the sense of the Gemarists was this In the way to Beth-Horon were three miles to the first verge of the Wilderness and the name of the place was Beth-Chadudo CHAP. LV. Divers matters 1. BETH-CEREM Nehem. III. 14. a a a a a a Middoth cap. 3. hal 4. The stones as well of the Altar as of the ascent to the Altar were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Valley of Beth-Cerem which they digged out beneath the barren land And thence they are wont to bring whole stones upon which the working iron came not The Fathers of the Traditions treating concerning the blood of womens terms reckon up five colours of it among which that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Niddah cap. 2. hal ult which is like the water of the Earth out of the valley of Beth-Cerem Where the Gloss writes thus Beth-Cerem is the name of a place whence a man fetches turf and puts it into a pot and the water swims upon it that is He puts water to it until the water swims above the turf The Gemarists examining this clause have these words c c c c c c Bab. Niddah fol. 20. 1. R. Meir saith He fetcheth the turf out of the valley of Beth-Cerem R. Akibah saith Out of the valley 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Jotapata R. Jose saith Out of the valley 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Sicni R. Simeon saith Also out of the valley of Genesara II. d d d d d d Hieros Taanith fol. 69. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let the Author of Aruch render it for me The Mount of Simeon brought forth three hundred bags of broken bread for the poor every Sabbath evening But instead of The Mount of Simeon brought forth whence it might be taken for the lot of the land of Simeon he renders it Rabbi Simeon brought forth c. But why was it laid waste Some say For Fornication Others say because they played at bowls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Town Simonias is mentioned by Josephus in his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the confines of Gallilee III. e e e e e e Bab. Sanhedr fol. 111. 2. Two Tribes had nine hundred Cities The Gloss is There were nine hundred Cities in the Tribe of Judah and in the Tribe of Simeon therefore nine became the Priests and Levites See Jos. XXI 16. and weigh the proportion IV. f f f f f f Challah cap. 4. hal 10. Nittai the Tekoite brought a Cake out of Bitur In the Jerusalem Talmud it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but they received it not The Alexandrians brought their Cakes from Alexandria but they received them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Inhabitants of Mount Zeboim brought their first fruits before Pentecost but they received them not c. The Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bitar was without the land Therefore this was not that Bitar of whose destruction we have mentioned before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mount Zeboim wheresoever it was was certainly within the land for otherwise the first fruits were not to be received from thence now they refused them not because they were unlawful in themselves but because they were brought in an unlawful time For g g g g g g Biccurim cap. 1. hal 3. they offered not the first fruits before Pentecost saith the Tradition where also this same story is repeated Mention is made of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Migdal Zabaaia a word of the same etymology in that notable story h h h h h h Hieros Taanith in the place before Three Cities were laid waste 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chabul for discord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shichin for Magical arts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Migdal Zabaaia or the Town of Dyers for fornication V. Socoh Jos. XV. 35. Thence was Antigonus sometime President of the Sanhedrin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Avoth cap. 1. hal 3. Juchas fol. 15. Antigonus of Soco received the Cabbala of Simeon the Just. VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Teri and Kubi The Gemarists speaking of Davids battel with Ishbi-benob 2 Sam. XXI make mention of these places l l l l l l Bab. Sanhedr fol. 95. 1. When they were come to Kubi say
g g g g g g Idem De bell lib. 2. cap. 42. In nether Galilee those among others were fortified by Josephus Jotopata Beersabee Salamis Pareccho Japha Sigo Mount Itaburion Tarichee Tiberias In upper Galilee The rock Acharabon Seph Jamnith Mero More will occur to us as the go on CHAP. LX. Scythopolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-shan the beginning of Galilee THE bounds of Galilee were a a a a a a Joseph de bell lib. 3. cap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the South Samaris and Scythopolis unto the stood of Jordan Scythopolis is the same with Beth-shan of which is no seldom mention in the Holy Scriptures Jos. XVII 11. Judg. I. 27. 1 Sam. XXXI 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b b b b Id. Antiq. lib. 12. cap. 12. See also lib. 13. cap. 10. Bethsane saith Josephus called by the Greeks Scythopolis It was distant but a little way from Jordan seated in the entrance to a great Valley for so the same Author writes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Having passed Jordan they came to a great plain where lies before you the City Bethsane c. c c c c c c Nat. Hist. lib. 5. cap. 18. Before time it was called Nysa Pliny being our Author by Father Bacchus his nurse being there buried It was a part of the land of Israel when it was first subdued but scarcely when it was subdued the second time as d d d d d d R. Sol. in Demai cap. 1. R. Solomon speaks not amiss Hence it passed into a Greek denomination and was inhabited by Gentiles Among whom nevertheless not a few Jews dwelt who also had sometime their Schools there and their Doctors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Hieros Megill fol. 73. 4. The men of Bethshean asked R. Immi What if a man take away stones from one Synagogue and build another Synagogue with them He answered It is not lawful And mention is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Avod Zarah cap. 4. hal 2. of something done in Beth-shean by the Doctors about the wine of the Heathen g g g g g g Bab. Erubbin fol. 19. 1. Resh Lachish saith if Paradice be in the land of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth-shean is the gate of it if it be in Arabia Beth-Geram is the gate of it if among the Rivers Damascus The Gloss is The fruits of Beth-shean were the sweetest of all in the land of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. h h h h h h Hieros Kidcush fol. 62. 3. Fine linnin garments were made in Beth-shean CHAP. LXI Caphar Hananiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The middle of Galilee IT seems also to be called Caphar Hanan hence a a a a a a Hieros Avod Zâ—r fol. 43. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Jacob of Caphar Hanan Mention is made of this place once and again b b b b b b Bab. Berac fol. 55. 1. If any one have five sheep in Caphar Hananiah and five more in Caphar Uthni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are not joyned together that is they are not numbred to be tithed until he hath one in Zippor The Gloss is From Caphar Uthni to Caphar Hananiah are two and thirty miles and Zippor is in the middle c c c c c c Bab. Erubh. fol. 51. 1. The men of the family of Mamal and the men of the family of Gorion in the years of death distributed to the poor figs and raisins in Aruma And the poor of Caphar Shichin and the poor of Caphar Hananiah came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and when it now grew dark they contained themselves within the bounds of the Sabbath and in the morning went forward The Gloss is Arumah is the name of a place The poor of Caphar Shichin were neighbours to those of Arumah being distant only four thousand cubits Which distance exceeding a Sabbath days journy the poor before the coming in of the Sabbath contained themselves within the bounds of Arumah that the morning following they might betake themselves to the houses of these that distributed their charity and not break the Sabbath He that turns over the Talmudical Writers will meet with very frequent mention of this City You observe before in Pliny that Sycaminum was seated between Dor and Carmel and in the Talmudic Writers that the plenty of Sycamines began at Caphar Hananiah CHAP. LXII The Disposition of the Tribes in Galilee THE Country of Samaria contained only two Tribes and those of the brethren Ephraim and Manasses Galilee four Isachar Zebulon Nephthalim and Asher and a part also of the Danites The Maps agree indeed about the order in which these Tribes were seated but about the proper place of their situation Oh! how great a disagreement is there among them The Tribe of Isachar held the South Country of Galilee some Maps place it on the South of the Sea of Genesaret not illy but t is ill done of them to stretch it unto the Sea it self And others worst of all who set it on the West of that Sea Of this land Josephus writes thus a a a a a a Antiq. lib. 5. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And after these the Manassites Isachar maketh Mount Carmel and the River her bounds in length and Mount Itaburion in bredth The Country of Zabulon touched upon that of Isachar on the North. Some Maps spread it out unto the Sea of Genesaret some place it a long way above that Sea Northwardly the former not well the latter exceedingly ill Of it thus writes the same Josephus b b b b b b Idem ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Zabulonites had for their portion the land unto Genesaret extending unto Carmel and the Sea Observing that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Genesaret we perswaded also by the Talmudical Writers and led by reason do suppose the land of Zabulon to lie on the South shore and coast of the Sea of Genesaret and that whole Sea to be comprised within the land of Nephthali With what arguments we are led we shew afterwards when we treat of that Sea Which assertion we know is exposed and lies open to this objection Object Josephus saith in the place but now quoted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the upper parts of Galilee unto Mount Libanus and the springs of Jordan belonged to the portion of Nephthali But now if you stretch the portion of Nephthali from the springs of Jordan to the utmost Southern coast of the Sea of Genesaret which our opinion does alas how much doth this exceed the proportion of the other Tribes For from Scythopolis the utmost South border of Galilee to the South coast of the Sea of Genesaret was not above fifteen miles within which space the whole bredth of the two Tribes of Isachar and Zabulon is contained But
should live should proceed to that degree of impiety and wickedness that it should surpass all expression and history We have observed before how the Talmudists themselves confess that that Generation in which the Messias should come should exceed all other Ages in all kinds of amazing wickedness III. That Nation and Generation might be called Adulterous literally for what else I beseech you was their irreligious Polygamy than continual Adultery And what else was their ordinary practise of divorcing their wives no less irreligious according to every mans foolish or naughty will VERS XXXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the sign of Ionah the Prophet HERE and elswhere while he gives them the sign of Jonah he does not barely speak of the Miracle done upon him which was to be equalled in the Son of Man but girds them with a silent check instructing them thus much that the Gentiles were to be converted by him after his return out of the bowels of the earth as Heathen Niniveh was converted after Jonah was restored out of the belly of the Whale Than which doctrine scarce any thing bit that Nation more sharply VERS XL. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Son of Man shall be three days and three nights in the heart of the earth I. THE Jewish Writers extend that memorable station of the unmoving Sun at Joshua's Prayer to six and thirty hours for so Kimchi upon that place According to more exact interpretation The Sun and Moon stood still for six and thrity hours For when the fight was on the Eve of the Sabbath Joshua feared lest the Israelites might break the Sabbath therefore he spread abroad his hands that the Sun might stand still on the sixth day according to the measure of the day of the Sabbath and the Moon according to the measure of the night of the Sabbath and of the going out of the Sabbath which amounts to six and thirty hours II. If you number the hours that passed from our Saviours giving up the Ghost upon the Cross to his Resurrection you shall find almost the same number of hours and yet that space is called by him three days and three nights when as two nights only came between and only one compleat day Nevertheless while he speaks these words he is not without the consent both of the Jeâ—ish Schools and their computation Weigh well that which is disputed in the Tract x x x x x x Cap. 9. Haâ— 3. Schabbath concerning the uncleanness of a woman for three days where many things are discussed by the Gemarists concerning the computation of this space of three days Among other things these words occur R. Ismael saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 y y y y y y Bab. fol 86. 1. Sometimes it contains four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onoth sometimes five sometimes six z z z z z z Bab. Avod Zar. fol. 75. 1. a Schabb. fol. 12. 1. But how much is the space of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Onah R. Jochanan saith Either a day or a night And so also the Jerusalem Talmud a R. Akiba sixed a day for an Onah and a night for an Onah But the Tradition is That R. Eliazar ben Azariah said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Day and a night make an Onah and a part of an Onah is as the whole And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Ismael computed a part of the Onah for the whole It is not easie to translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onah into good Latin For to some it is the same with the half of a natural day to some it is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a whole natural day According to the first sense we may observe from the words of R. Ismael that sometimes four 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Onoth or Halves of a natural day may be accounted for three days And that they also are so numbred that one part or the other of those halves may be accounted for an whole Compare the latter sense with the words of our Saviour which are now before us A day and a night saith the Tradition make an Onah and a part of an Onah is as the whole Therefore Christ may truly be said to have been in his Grave three Onath or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three natural days when yet the greatest part of the first day was wanting and the night altogether and the greatest part by far of the third day also the consent of the Schools and Dialect of the Nation agreeing thereunto For The least part of the Onah concluded the whole So that according to this Idiom that diminutive part of the third day upon which Christ arose may be computed for the whole day and the night following it VERS XLV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So shall it be to this evil Generation THESE words foretel a dreadful Apostasie in that Nation and Generation I. It is something difficult so to suit all things in the Parable aforegoing that they may agree with one another 1. You can hardly understand it of unclean spirits cast out of men by Christ when through the whole Evangelick History there is not the least shadow of probability that any Devil cast out by him did return again into him out of whom he had been cast 2. Therefore our Saviour seems to allude to the casting out of Devils by Exorcisms which art as the Jews were well instructed in so in practising it there was need of dextrous deceits and collusions 3. For it is scarcely credible that the Devil in truth finds less rest in dry places than in wet But it is credible that those Diabolical Artists have found out such kind of figments for the honour and fame of their Art For 4. It would be ridiculous to think that they could by their Exorcisms cast out a Devil out of a man into whom he had been sent by God They might indeed by a Compact with the Devil procure some lucid intervals to the possessed so that the inhabiting Demon might deal gently with him for some time and not disturb the man But the Demoniacal heats came back again at last and the former outrages returned Therefore here there was need of deceits well put together that so provision might the better be made for the honour of the Exorcistical Art as that the Devil being sent away into dry and wast places could not find any rest that he could not that he would not always wander about here and there alone by himself without rest that he therefore returned into his old mansion which he had formerly found so well fitted and prepared for him c. Therefore these words seem to have been spoken by our Saviour according to the capacity of the common people or rather according to the deceit put upon them more than according to the reality or truth of the thing it self taking a parable from something commonly believed and entertained that he might express the thing which
heart to betray him ver 2. Now he is impatient till he hath done it He riseth up immediately after he had the Sop and goes out As he was going out Jesus said to him what thou dost do quickly which some understood of buying necessaries for the Feast that was now two days off It was natural and easie for them to suppose that he out of his diligence having the purse and the care of providing things that were necessary was now gone to Jerusalem though it were night there being a great deal to be done to get all things ready against the Feast He goes away Comes to Jerusalem and the next day treats with the Priest about betraying our Lord and concludes a bargain with them They were affraid of themselves lest they should be either hindred by the people or suffer some violence from them on the Feast day He frees them from this fear provided they would let him have Souldiers and company ready at the time appointed Our Saviour lodges at Bethany that night and spends the next day and the night after there too and being now ready to take his leave of his Disciples He teaches instructs and comforts them at large Judas having crafâ—ily laid the design of his treachery and set his nets in readyness returns as is probable to Bethany and is supposed by the Disciples who were ignorant of the matter to have performed his office exceeding diligently in providing necessaries for the approaching Feast On the day it self of the Passover Jesus removes from Bethany with his Disciples Arise saith he let us go hence Joh. XIV last and comes to Jerusalem VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powred it upon his head as he sate at meâ—t THerefore it was not the same Supper with that in Joh. XII 1. for then our Saviours feet were anointed now his head I admire that any one should be able to confound these two stories Oyl perfumed with Spices was very usual in Feasts especialy sacred and it was wont to be poured upon the head of some one present * * * * * * Hieros Berac fol. 11. 2. The School of Shammai saith He holds sweet Oyl in his right hand and a cup of wine in his left He says Grace first over the Oyl and then over the wine The School of Hillel saith Oyl in his right hand and wine in his left He blesseth the sweet Oyl and anoynts the head of him that serves but if the waiter be a Disciple of the Wise he anoynts the wall for it is a shame for a Disciple of the Wise to smell of perfumes Here the waiter anoynts the head of him that sits down VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To what purpose is this waste IT was not without cause that it was called precious oyntment vers 7. and very costly Joh. XII 3. To shew that it was not of those common sorts of oyntments used in Feasts which they thought it no wast to pour upon the waiters head or to daub upon the wall But this oyntment was of much more value and thence arose the cavil VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be given to the poor THAT it was Judas especially who â—avilled at this we have reason to believe from what is said of him in another Supper Joh. XII 4. Compare this with those words Joh. XIII 29. When Jesus said to Judas what thou doest do quickly Some thought he had meant Give something to the poor That Supper I presume was the same with this and see how these things agree when a complaint arose of that prodigal wast of the Oyntment here and before in Iâ—h XII and that it seemed unfit to some that that should be spent so unadvisedly upon our Lord which might have been bestowed much better and more fitly upon the poor how easily might the others think that Christ had spoken to him about giving somewhat to the poor that he might shew his care of the poor notwithstanding what he had before said concerning them and the wast of the Oyntment VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She did it for my burial SHE had anoynted his feet Joh. XII out of Love duty and honour to him but this which is added over and above to them is upon account of his burial and that not only in the interpretation of Christ but in the design of the woman She and she first believes that Christ should dye and under that notion she pours the Oyntment upon his head as if she were now taking care of his body and anoynting it for burial And it is as if Christ had said to those that took exceptions and complained You account her too officious and diligent for her doing this and wastful rather than prudent in the immoderate profession of her friendship and respect but a great and weighty reason moves her to it She knows I shall dye and now takes care of my burial what you approve of towards the dead she hath done to one ready to dye Hence her fame shall be celebrated in all ages for this her faith and this expression of it VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirty pieces of Silver THE price of a Slave Exod. XXI 32. x x x x x x Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 11. The price of a slave whether great or little He or she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirty Selaim of pure silver if the Slave be worth a hundred pounds or worth only one penny Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Selaa in his weight weighed three hundred eighty four barly corns y y y y y y Shekalim c. 1. VERS XVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where wilt thou that we prepare c. FOR any where they might since the houses at Jerusalem were not to be hired as we have noted elsewhere but during the time of the Feast they were of common right z z z z z z Bab. Joma fol. 12. 1. VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They made ready the Passover PETER and John were sent for this purpose Luke XXII 8. and perhaps they moved the question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where wilt thou c. They only knew that Judas was about another business while the rest supposed he was preparing necessaries for the Passover This Peter and John were to do after having spoke with the Landlord whom our Saviour pointed out to them by a sign to prepare and fit the room I. A Lamb was to be bought approved and fit for the Passover II. This Lamb was to be brought by them into the Court where the Altar was a a a a a a Maimon in Korban Pesach cap. 1. The Passover was to be killed only in the Court where the other sacrifices were slain and it was to be killed on the fourteenth day after noon after the daily sacrifice after the offering of the incense c. The manner of bringing the Passover into the Court and
shalt dye by the sword Epiphanius gives some countenance to this exposition a a a a a a Haeres 78. cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whether the Holy Virgin died and was buried her death was crowned with infinite honour she made a most chaste end and the crown of her virginity was given her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or whether she was put to death as it is written a sword shall pass through thine own soul she is possest of glory and a crown amongst the Martyrs VERS XXXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anna a Prophetess the Daughter of Phanuel of the Tribe of Aser THere were therefore Prophets at this time among the people It is not to be denied that at this time there were that is when the morning of the Gospel began to dawn but for four hundred years past there had been one that had deserved that name however the Jews vainly enough had honoured the memories of some with that title which we shall not meddle with at this present But was this Anna accounted a Prophetess by the Jews if so whence that Proverbial expression out of Galilee ariseth no Prophet Joh. VII 52. She was certainly a Galilean and for that very reason probably it is here remark't that she was of the Tribe of Aser What think we of that passage in Vajierah rabba fol. 174. 4. and Bemidbar rabb fol. 250. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King Messiah who is placed on the North shall come and build the House of the Sanctuary which is placed on the South Doth not this favour something of Christ's coming out of Galilee VERS XXXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Departed not from the Temple I. IT may be doubted whether any Women ever discharged any office in the Temple Some think they did But that which they alledge out of 1 Sam. II. 22. concerning the Women that assembled at the door of the Tabernacle of the Congregation is quite another thing from any publick ministring if we will admit the Targumist and the Rabbins for Expositors So Exod. XXVIII 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women assembling by troops at the door of the Tabernacle of the Congregation The Targumists both here and in the place newly quoted have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women that came to pray The Greek Interpreters read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for they render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And by the same boldness or blindness wholly left out that clause 1 Sam. II. 22. And how they lay with the Women that assembled at the door of the Tabernacle of the Congregation It is apparent that Women were wont to come from other parts to the Tabernacle for devotion 's sake not to perform any ministry So this Anna by birth of the Tribe of Aser had changed her native soil and fixt her abode at Jerusalem partly for devotion that she might be the more at leisure for praying in the Temple and partly as a Prophetess that she might utter her Prophesies in the great Metropolis II. She departed not from the Temple that is not in the stated times of Prayer according as it is commanded Aaron and his Sons Levit. X. 7. Ye shall not go out from the door of the Tabernacle Where Siphra fol. 24. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in the time of their ministry VERS XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when he was twelve years old a a a a a a Chetubb fol. 50. LET a man deal gently with his Son till he come to be twelve years old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but from that time let him descend with him into his way of living That is let him diligently and with severity if need be keep him close to that way rule or art by which he may get his living b b b b b b Joma fol. 82. 1. At twelve years old they were wont to inure Children to fasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from time to time or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from hour to hour that they might be accustomed to it and so be capable of fasting upon the day of attonement Christ being now twelve years old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applies himself to his proper work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be about his Fathers business c c c c c c Ignat. Mart. Epist. ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solomon when twelve years old judged between the two Women d d d d d d Shemoth rabb R. Chama saith that Moses when he was twelve years old was taken from his Fathers House VERS XLIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when they had fulfilled the days HEre ariseth a question whether it was lawful to depart from Jerusalem before the seven days were ended If not why did Peter and Cleophas go away on the third day if they might how then is that precept to be understood about eating the unleavened bread throughout the whole seven days I. It is controverted amongst the Doctors about that passage Deut. XVI 6 7. thou shalt sacrifice the Passover at the even at the going down of the Son and thou shalt turn in the morning and go into thy tents Whether it be lawful after they had eaten the Lamb to go every one to his own House This is denied and that not without reason For as it is in the Gloss a a a a a a In Chagigah fol. 1◠2. On the day of the Feast that is the first day of the seven the sabbatical limits forbad it For on the Feast day no man ought to exceed the bounds of a Sabbath days journey That therefore say they that is said thou shalt go into thy tents is to be thus understood thou shalt go into thy tents that are without the walls of Jerusalem but by no means into thine own house II. Was it lawful then to return home on the second day of the Feast No it was not For on that day was the general appearance in the Court and presentment of their offerings And this seems hinted by R. Elhanani in another Gloss upon the place newly cited There were two reasons saith he of their lodging in Jerusalem the one because of the Feast day the other because of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Offering III. It was not unlawful to depart on the third day if necessity of affairs required it But as in many other cases the Doctors were wont to speak so might it be said in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was much more commendable for them to abide in Jerusalem till all the seven days were ended and that especially because of the last day which was a Festival or Holy-day b b b b b b Pesikta fol. 75. 3. R. Jose the Galilean saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are three things commanded to be done in the Feast 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chagigah 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
office there At the due time the Sacrifices appointed for the Chagigah were slain those parts of them that pertain'd to the Altar or to the Priest were given to them the rest of the beast was shar'd amongst the owners that had offer'd it and from thence proceeded their Feastings together and their great mirth and rejoycings according to the manner of that Festival This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 14. The preparation of the Passover and that was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Passover to which the Elders of the Council reserving themselves would by no means enter into the Judgment-hall Chap. XVIII 28. II. That day drawing toward night those that were deputed by the Sanhedrin to reap the sheaf of the first-fruits went out f f f f f f Menacoth fol. 65. 1. Those that were deputed by the Sanhedrin to reap went forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the evening of the Feast-day the first day of the Feast and bound their corn in sheafs pretty near the ground that the reaping might be the easier All the neighbouring Towns about gather'd together that it might be done with the greater pomp When it grew duskish he that was about to reap said The Sun is set and they answer'd Well The Sun is set and they answer'd Well With this Sickle Well With this Sickle Well In this Basket Well In this Basket Well And if it happen'd to be on the Sabbath-day he said On this Sabbath and they answer'd Well On this Sabbath Well I will reap and they said reap I will reap reap And so as he said these things thrice over they answer'd thrice to every one of them Well well well And all this upon the account of the Baithusians who said the sheaf of the first-fruits ought not to be reaped on the close of the Feast-day About that hour of the day wherein our Saviour was buried they went forth to this reaping and when the Sabbath was now come they began the work for the Sabbath it self did not hinder this work g g g g g g Ibid. fol. 63. 2. R. Ananias the Sagan of the Priests saith on the Sabbath-day they reap'd the sheaf only to the measure of one Seah with one Sickle in one Basket but upon a common day they reapt three Seahs with three Sickles in three Baskets But the wise men say The Sabbath-days and other days as to this matter are alike III. This night they were to lodg in Jerusalem or in Booths about so near the City that they might not exceed the bounds of a sabbath-Sabbath-days journey In the morning again they met very early in the Court as the day before the Sacrifices are brought for the peoples appearing before the Lord the sheaf of first-fruits is offer'd in its turn the rites and usages of which offering are described in the place above quoted So that upon this high day there happen'd to be three great Solemnities in one viz. the Sabbath the sheaf-offering and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appearing of the people in the Court before the Lord according to the command Exod. XXIII 17. VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With a Spear pierced his side THE Arab. Vers. of the Erpenian Edition adds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pierced his right side afraid as it should seem lest the miracle should not be great enough if the blood and water should have been suppos'd to have issued from his left-side because of the water that is said to be contain'd in the Pericardium which being pierced it is conceived blood and water could not but upon natural reasons flow out of it But this issue of blood and water had something of mystery in it beyond nature if nothing preternatural had been in it I hardly imagin the Evangelist would have used that threefold asseveration concerning the truth of the thing as we see he doth And he that saw it bare record c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There came out blood and water It is commonly said that the two Sacraments of the New Testament Water and Blood flow'd out of this wound but I would rather say that the Antitype of the Old Testament might be here seen I. The Apostle teacheth us that the ratification of the old Covenant was by Blood and Water Heb. IX 19. Moses took the blood of calves and of goats with water c. I confess indeed that Moses makes no mention of water Exod. XXIV but the Apostle writing to the Hebrews does not write without such authority as they could not tell how to gainsay And if my memory do not fail me I think I have read some where among some of the Jewish Authors but the place its self is unhappily slipt from me that when there was some pause to be made betwixt the slaying of the Sacrifice and the sprinkling of the blood upon the Altar such a kind of pause as Moses made when he read to the people the articles of their Covenant they mingled water with the blood lest it should congeal and coagulate However the authority is sufficient that the Apostle tells us that the first Testament was dedicated by Blood and Water The Antitype of which is clearly exhibited in this ratification of the New Testament and hence is it that the Evangelist by so vehement asseverations confirms the truth of this passage because it so plainly answers the Type and gives such assurance of the fulfilling of it II. I must not by any means let pass that in Shemoth rabba h h h h h h Fol. 122. 1 He smote the rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the waters gushed out Psal. LXXVIII 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies nothing else but blood as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the woman that hath an issue of blood upon her Levit. XV. 20. Moses therefore smote the rock twice and first it gusht out blood then water The rock was Christ 1 Cor. X. 4. Compare these two together Moses smote the rock and blood and water saith the Jew flow'd out thence The Souldier pierced our Saviour's side with a Spear and water and blood saith the Evangelist flow'd thence St. John concludes this asseveration of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye might believe It is not without moment what is commonly said viz. that by this flowing out of water and blood it is evident his Pericardium was pierced and so there was an undoubted assurance given of his death but I hardly believe the Evangelist in this clause had any direct eye toward it would he be so vehement in asserting he that saw bare record and he knoweth that he saith true that ye may believe that Jesus was indeed dead surely there was no need of such mighty asseverations for that questionless therefore he would intimate something else viz. that you may believe that this is the true blood of the New Covenant which so
Will so to do And that it is his Will so to do he hath given assurance in that he hath appointed a day wherein to judge the world in righteousness by the man that he hath ordained And of that appointment and ordaining he hath given assurance in that he raised him from the dead And so we are come to the second part of our task or the second thing that I named to be spoken viz. the assurance that God hath given of the Judgment to come and more particularly of that whereby he hath assured that Christ shall be Judge viz. in that he raised from dead The assurance God hath given of the Judgment to come we may distinguish into verbal and real Assurance that he hath given in his Word and in his Providential dispensation I need not to insist upon his verbal assurances of the certainness that he hath given of such a thing in Word for he that runs may read them Such as these Eccles. XI 9. XII ult II Cor. V. 10. and multitudes of passages to the same purpose So that the Apostle reckons Eternal Judgment for one of the fundamental Articles of our Christian Faith and that it is so clearly asserted that he finds he needs not to insist much upon the proving of it Heb. VI. 2. And as the verbal assurances that God hath given of this in Scripture are so very many so the real ones that he hath given in his dispensations are not few I shall but mention some and pitch only upon this mentioned in the Text Christs Resurrection I. Was not the Judgment of all the World by Water in the days of Noah a prognostication and assurance of the Judgment to come at the end of the World Certainly they must need conclude so that thinks that Peter speaks of the last Judgment in II Epistle III. 6 7. where he hath these words The World that then was being overflowed with water perished But the Heaven and Earth that now are are kept in store reserved unto fire II. Was not the Judgment and sad conflagration of Jerusalem and destruction of the Jewish Church and Nation an assurance of the Judgment to come when the expressions whereby it is described are such as you think they meant nothing else but that final Judgment As Christs coming coming in clouds in his glory in his Kingdom The day of the Lord the great and terrible day of the Lord The end of the World the end of all things The Sun darkned the Moon not giving light The Stars falling from Heaven and the powers of Heaven shaken The sign of the Son of man appearing in Heaven Heaven departing as a scroll rolled together and every mountain and hill removed out of its place c. You would think they meant nothing but the last and universal Judgment whereas their meaning indeed is Christs coming in Judgment and vengeance against the Jewish City and Nation but a fore signification also of the last Judgment III. I might speak of particular fearful judgments upon persons and places Are not they assurances of the Judgment to come I am sure the Apostle Peter raiseth them to such a signification in his second Epistle and second Chapter where when he had mentioned the Judgment of the Angels that fell of the Judgment of the old World by water and of Sodom by fire he makes this conclusion vers 9. The Lord knoweth how to deliver the godly out of temptation and to reserve the ungodly to the day of Judgment to be punished IV. Are not the Tribunals and Judicatures that God hath set up on Earth assurances that he hath given of a final Judgment to come Upon which we may take up the stile of the Psalmist in Psal. XCIV 9. He that planted the car shall he not hear So he that hath erected Judicatures shall not he Judge V. Is not the Judicature that he hath set up in every mans soul an undoubted assurance of the Judgment coming Where the Conscience as one very well defines it is Praejudicum judicii A foretaste a Preface to the Judgment to come VI. And lastly The very prospering of the wicked in this World and the affliction of the righteous is an undoubted assurance that the day is coming when both the one and other is to be judged according to their works and receives a reward according to their works And with this very Argument Will. Tyrius in his bello sacro relates that he satisfied Amalrich King of Jerusalem when he desired him to give him some proof of this very point So that that very prosperity in this World that deâ—â—ives Atheistical men to think there shall be no Judgment is continually a growing argument that there shall Upon all these things I might have spoken very largely but I hasten to that assurance that is in the Text viz. The Resurrection of Christ may give assurance to all the World of his coming to Judgment It is worth your observing these two things about the Jews asking a sign from our Saviour 1. That he ever denies to give them a sign Matth. XII 39. He wrought signs and wonders among them above number but he would never work that that should be a mere sign His healing diseases c. were not mere signs but were benefits by miracle wrought for the People as the Plagues on Egypt were not mere signs but punishments wrought by miracle 2. That he still when they asked a sign referred them to his Resurrection Joh. II. when he whips the buyers and sellers out of the Temple and they ask him what sign shewest thou seeing thou doest these things He refers them thither vers 19. Destroy this Temple and in three days I will raise it up speaking of the Temple of my body So Matth. XII 39. when the Scribes and Pharisees are at it Master we would see a sign from thee he still refers to his Resurrection No sign shall be given but the sign of the Prophet Jonas As Jonah was three days and three night buried in the Whales belly but rose again and was cast alive on shore so shall the Son of man be buried and rise again And why thus refer them still to his Resurrection Because that was the great sign and demonstration that he was the Missias the Son of God Rom. I. 4. Declared to be the Son of God with power by his Resurrection from the dead And Observe that allegation of the Apostle Act. XIII 33. God hath raised up Jesus as it is also written in the second Psalm Thou art my Son this day have I begotten thee Was this Resurrection day the day of the Lords begetting him was that the first day that he was the Son of God It was the day that he was first declared in full power and that it was manifest that he was the Son of God It was the day of his Victory and putting on his Kindom the day of his Trophea and Triumph and the sign that he was the Son of
at Jerusalem sat near the Altar of burnt offerings half the room where they sat being in that holy Court where the Altar stood And they thought they were bound to sit so near the Altar as long as they might and they thought they were bound while they sat there to execute impartial justice because of the nearness of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine presence which they accounted was always upon the Altar A very needful useful and proper conception and remembrance for every Court of Judicature to take up to think how near the Divine presence is unto them to overlook them how God is close by them near unto them nay as David tells us sitting among them seeing and observing their doing and demeanour in that great employment Therefore being to speak to such a Court if I should be so bold a◠to take on me to direct the way to the impartial administration of justice I could find no more proper way of direction in that case than to mind you of the noble copy you have before you viz. the great Judge Or if I should set my self to exhort to the execution of it I could use no more enforcing and perswasive arguments or exhortations than to mind you how near this great Judge is unto you Behold the Judge standeth before the door But do we behold him Could we see him with these bodily eyes as we see that honourable Person I should need to say no more Such a sight would be Text and Sermon enough and enough again for us But is there no other eye to see him that is invisible It is a true Christians motto I have set the Lord always before me and he sees him though he sees him not and with God in his eye he frameth all his demeanor and carriage and lives and walks and does and suffers and dies as seeing him that is invisible as it is said of Moses Heb. XI 27. But to see him as the great Judge is as I may say a second contemplation of God and as needful as the first The first I call that when the Soul contemplates God as the chiefest choicest only and most desirable Good and so all its affections desires and longings are laid out upon him striving for the enjoyment of him But withal the good soul contemplates God so as to make him his fear and his dread as well as his portion and delight he owns him infinitely just as well as he owns him infinitely good and as he looks upon him as his God so he looks upon him as his Judge Job IX 15. Whom though I were right yet would I not answer but I would make supplication to my Judge Such a Contemplation of God may the very present occasion call upon us to take up For can so great and remarkable an occasion pass us without some spiritual reflection and heavenly meditation Occasional meditation is a second sacred concoction as I may call it that when the body or sence hath or hath had the use of an earthly occurrence turns it to the good and nourishment of the soul. And shall such an occasion as this you are now entring on pass without some such beneficial spiritual improvement For what kind of heart does he carry that can see the day of an Assise and never think of the great day of judgment that can see a Judge a tribunal arraignings sentencings and never remember that We must all stand before the tribunal seat of Christ nor remember with himself For all these things God will bring thee to judgment Therefore Sursum Corda let us lift up our hearts and let their thoughts carry us beyond sight and sence and pick up the hony of some spiritual meditation from so noble a flower And the Text in some particulars directs us how to do it viz. that as we see the Judge already come and ready to enter upon the work of the Assise so to remember the great Assise is coming the great Judge is coming For he cometh for he cometh to judge the Earth Nay behold he standeth behold he standeth before the door But there may be some question what is our Apostles immediate and most intent and direct sence in these words For there are several expressions of the like nature in Scripture which seem to intend more especially the nearness of the destruction of Jerusalem and the Jewish Nation For as Christs pouring down his vengeance in the destruction of that City and people is called his coming in his glory and his coming in judgment and as the destruction of that City and Nation is charactered in Scripture as the destruction of the whole World so there are several passages that speak of the nearness of that destruction that are suited according to such characters Such is that in 1 Cor. X. 11. Upon us the ends of the world are come 1 Pet. IV. 7. The end of all things is at hand Heb. X. 37. Yet a little while and he that shall come will come and will not tarry And to the very same tendency may this be in the words of the Text Behold the Judge standeth before the door As also that in the Verse before The coming of the Lord draweth nigh There is very much mention in Scripture of the last days and both of exceeding much good and exceeding much evil that should accrew in them Our present dealing is about the latter By the last days are meant the last days of Jerusalem and of that Nation And there is foretold of them that in the last days there should be perillous times 2 Tim. III. 1. That in the last days there should come mockers 2 Pet. III. 3. That in the last times there should come many Antichrists which was an evidence that those were the last times 1 Joh. II. 18. Under those sad times did the poor professors of the Gospel live till God gave them some recovery and refreshment by the ruine of the City and Nation They were times of mockings and scourgings and imprisonments and of most bitter persecution of the Church both by the Jews that never believed and by Apostates that had believed but were revolted from the Gospel and become enemies to it A sad hour of temptation Rev. III. 10. Judgment began at the house of God 1 Pet. IV. 17. A fiery tryal at the thirteenth verse of the same Chapter Therefore the Apostles to bear up the hearts of the poor persecuted and afflicted Saints of God mind them concerning Christs coming in vengeance against that City and people to make an end of the persecution by making an end of the persecutors Instances might be given of this numerously if I would insist upon it Such an one I suppose is that in the verse before Be patient Brethren till the coming of the Lord Be patient for the coming of the Lord draweth nigh And that in the verse of the Text Grudge not Brethren one against another lest you be condemned with them that grudge at you
Church of God That Jerusalem for that fact should be a curse a hissing and an everlasting desolation and that Rome that was as guilty every whit should be a blessing a renown and the prime Church of all Churches Let a Papist solidly unriddle me this and he says something And to speak to what he pleads we may first answer with that common saying Ubi lex II. non distinguit c. what the Word of God doth not distinguish we are not to make any distinction about but of any differences of qualities twixt Rome Heathen and Papal the Word of God doth not distinguish unless it shew the Papal to be the worse of the two In this Chapter indeed it distinguishes of the change of state and government from Imperial to Pontifical but for mischievousness and abomination there is no such distinction Rome Heathen in the beginning of the Chapter is a Beast like a Leopard with feet like a Bear and a mouth like a Lion And Rome Papal at vers 11. a beast like a Lamb but it speaks like a Dragon and exerciseth all the power of the former Beast and is not behind it a whit in wickedness and cruelty A Lamb in shew but a Dragon a Devil in speech and the very former beast in demeanor the former beast had the mouth of a Lion this of a Dragon the former bad this worse And look but at several places that speak of this City and you find they speak of it without any such distinction of quality but that Rome all along is her self i. e. stark naught till her latter end and till she perish The first time you meet with any hint of Rome in Scripture is Numb XXIV 24. And I. ships shall come from the coast of Chittim and shall afflict Asshur and shall afflict Eber and he also shall perish for ever Where by Chittim that Rome and Italy are meant it is the consent both of Jews and Christians both of Protestants and Papists and the very intent and story of the passage doth so enforce it to be taken And the words shew how Ships and Souldiers from Rome should afflict and conquer Assyria who had been once the great afflicter and that they should afflict and conquer Heber or the Hebrews the afflicted people yea afflict Christ the chief child of Heber for Rome as I said put him to death All which History sheweth to be most true And he also that is Chittim Rome or Italy shall perish for ever The word also parallels her perdition with Amaleck of which there is mention vers 20. Amaleck was the first of the Nations that is he was the first of the Nations that fought against Israel Exod. XVII and that Nation shall perish for ever So Chittim or Rome is the last of the Nations that shall afflict Heber and the Israel of God and he also shall perish for ever Now do you find any such distinction here as that Rome Papal should be holy blessed and the most excellent Church in the World when the conclusion the period of Chittim is that he shall perish for ever And the last time that there is discourse in Scripture of Rome it makes this distinction II. indeed of the state and government of it that Rome Heathen is the Beast and Papal is the false Prophet but it leaves both under the same condemnation and perishing for ever Revel XIX 20. And the Beast was taken and the false Prophet And both these were taken and cast alive into a lake of fire burning with brimstone Antichrist in Scripture is charactered under the character of Apostasie or falling away III. from the Truth 2 Thes. II. 3 4. There must be a falling away first and then the Man of sin shall be revealed And Rev. IX 1. I saw a star fall from Heaven unto the Earth and to him was given the key of the bottomless pit And he opened the bottomless pit and there arose a smoke out of the pit as the smoke of a great furnace and the Sun and the Air were darkened by reason of the smoke of the pit And there came out of the smoke Locusts upon the Earth c. He that lets Hell loose and opens the bottomless pit and le ts out smoke that darkneth all the World and le ts out Locusts that devour all before them He is a Star a Churchman an Angel a Minister of the Church as Chap. I. 20. The seven Stars are the Angels of the seven Churches but a Star fallen from Heaven a Minister apostatized and revolted from the Truth or else he would not rightly resemble his father the Devil who abode not in the truth but fell from it and became an enemy Now let any one judge whether Rome Heathen or Papal be this apostatized wretch and whether of them hath departed from the truth Rome Heathen never embraced the truth and so could never fall from it Rome Papal hath done it with a witness And lastly That much mistaken place in Revel XX. speaks to this very tenour we are IV. upon First The old Dragon which is the Devil and Satan is bound by Christ a thousand years that he should no more deceive the Nations vers 3. The old Serpent had deceived the Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Heathen for above two thousand years with Idolatry false miracles false oracles and with all blindness of superstition Now Christ sending the Gospel by his Apostles and Ministers among the Heathen or Gentiles bound the Devil and imprisoned him curbed his power and delusion that he should not deceive the World in manner as he had done but the World now becomes Christian and Heathenism is done away and this is there called the first Resurrection viz. the Resurrection of the dead Heathen as Ephes. II. 1. You hath he quickned who were dead in trespasses and sins And Joh. V. 25. The hour is coming and now is when the dead shall hear the voice of the Son of God and they that hear shall live Well thus the Devil is bound a thousand years during which time the Gospel runs through the World and prevails and makes it Christian. At vers 7. the Devil is let loose again and by Popery he makes the World as blind deluded heathenish as it had been in the worst times under Heathenism And it were no hard thing out of History to shew that Rome Papal did equal nay exceed Rome Heathen in all blindness wickedness cruelty uncleanness and in all manner of abomination But an hour a day a week would not serve the turn to describe that full Parallel The Text gives a full summary of all though in few words when it tells us that the Dragon the Devil gave his power seat and authority to Rome and it hath and doth and will act in that spirit while it is Rome and can any thing but mischief be expected from such a spirit This days memorial is evidence enough instead of more A Plot and Design of
and understanding but not both alike for I make no question but the Angels were endued with the more knowledge But how was it with them when they fell First they both did quite lose their holiness and righteousness For that was not essential to their being but additional to their perfection And their perfection they lost by their Fall their Essence and being they could not lose Now though they both alike lost and quite lost their Holiness and Righteousness yet their loss of it was not alike For the fallen Angels lost also the capacity the possibility of ever being holy and righteous again fallen man did not so Secondly As to their Knowledge and Understanding they neither of them utterly lost that nor what they retained of that did they retain alike For fallen man lost the greatest and main part of that knowledge wherein he was created but the fallen Angels lost not so much Whatsoever they lost of the knowledge of Spiritual things they lost little of the knowledge of Natural But fallen man lost the knowledge of both But he lost not the capacity of recovery of the better part viz. the knowledge of Spiritual things again Those Hebrew words of Moses Gen. I. 14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our English hath rendred Let there be lights in the Firmament of Heaven some would have rendred Let there be Light-fats or Light-Vessels viz. to receive and hold that light that had shone the three first days of the Creation before Sun and Moon were made As if the Sun and Moon were not light bodies of themselves but only bodies fitted to hold that light that shone before Our minds now under our Fall God knows are opacous and dark things and we can know nothing as we ought to know But yet our minds are Vessels capable to receive and hold that knowledge and understanding that we have lost And it is not impossible for us to receive and recover that knowledge the loss of which hath undone us As the Schools distinguish between Potentia and Actus so are we here between Capacity and Activity Our natural minds as of themselves are far from knowing spiritual things as we ought to know them but there is a possibility a capability in our minds to know them Any one mind is able to receive and hold all the knowledge that is in the world if God put it there The mind is capable to know things distant things out of sight things invisible all things that are needful to be known and to know them as they ought to be known And if a Sadducee will not believe what he cannot see it is not through any uncapability in his mind wanting in the constitution of his Soul but it is through his own perverting of his mind that he will not labour his mind to discern what he might do It is an old question in the Schools An animae sint aequales Whether all Souls are alike Is the Soul of him that sits upon the throne and of the servant behind the mill alike Are the Souls of the learned Doctors in the chair and of him could never read a letter alike All Souls are mine saith God Ezek. XVIII And all Souls are his alike under divers notions But are all alike in themselves Yes as to the essential constitution of the Soul they are alike The beggars Soul Intellectual Spiritual Immortal as well as the Soul of the Prince or Potentate The Soul of the most unlearned indued with Will with a Conscience I and with capacity of knowing as well as the profoundest Scholar viz. Of knowing those things that are needful for him to know If there be concurrence of those circumstances that may bring that capacity into act You know who they are that cry up so much the light within them Which when IV. they have the made best of they can they can make no more of it than The light of nature which is but a dim light to lead to Heaven May we not distinguish between the light of Morality and the light of Divinity The light of nature is the light of Morality And even a natural unregenerate person hath the light of Morality within him that teacheth him Thou shalt not steal thou shalt not kill nor commit adultery nor be a false witness and Thou shalt do to another as thou wouldest be done to thy self Though too commonly such persons put the light under a bed or under a bushel But can this light teach him the great misteries of salvation Grace Faith Justification Eternity Hell and Heaven Another kind of light is required for this than the dim candle of the light of nature David made the Word of God the light to his feet and the lantern to his paths and the light within him did not serve his turn And the very reason why both Sadducees and Pharisees fell and continued in their error and blindness was because they would not use the Scripture for their guid to lead them better The Sadducees refused the other parts of Scripture besides Moses which would have instructed them better about the Resurrection and the World to come And the Pharisees abused both Moses and the other parts of Scripture by their Glosses and Traditions Whereby they made them speak their own mind and not the mind of God And it is no wonder if they both walked blindly in the dark when they refused the light that should have guided them It is true that there is a capability in the minds of all men to know what they ought V. to know for their salvation but that that capacity should come into act and reality is required more than the more composure of our natural minds For the Apostle tells us That the natural man receiveth not the things of God nor can he discern them because they are spiritually to be discerned The Lamps in the Tabernacle and Temple were to burn continually but the Priest was to dress them morning and evening else they would not burn as they should do The mind or Spirit of man within him as Solomon tells us is the Lords candle But every man is to be a Priest to himself in this regard to dress and snuff and take care of this candle that it may burn bright For you read of a corrupt mind of a fleshly mind of a vain mind and such a candle is like to burn but coursly if there be not constant care to mend it The word Mind or the thing the Mind of man doth signifie and import two things VI. viz. The Understanding and the Bent or Inclination of the Soul The Mind and the Spirit of the mind as the Apostle expresses it Be renewed in the Spirit of your Mind Eph. IV. 23. The mind knows and understands such and such things but the Spirit of the mind may sway clean contrary to what it understands And it is too commonly the cause of mens erring about things of Religion that the bent of their mind is
sins of their fathers unto the third and fourth generation This leaves a lesson to Parents That they would pity their children and when they sin think of them and of the misery they entail upon them A SERMON PREACHED upon EXODUS XX. 11. For in six days the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh day wherefore the Lord blessed the Sabbath day and hallowed it THE greatest obscurity we have to speak about is in the last clause He hallowed it and yet at first sight that seems least obscure of all The two former clauses may rather one would think set us at a stand and yet the great dispute is about the last viz. in regard of that Sabbath we now celebrate When we look upon the world it may set us at a wonder that this vast bulk of all things should be made in six days Heaven and Earth and Seas in six days How many houses in the world have cost the work of six years Solomon was building the Temple seven years and his own house twenty years and this great Universe and all things in it to be built in six days And yet if we look at the power of him that made it we have as much cause to wonder that he should be six days about it He that made all things by his word could have done it in one moment as well as six days and with one word as well as six And he that made all things of nothing could also have made all things in no length of time but in an instant in a moment of time in the twinkling of an eye as he will change all things 1 Cor. XV. 52. And so concerning his resting If he were weary with working that he needed resting why did he work till he was weary And if he were not weary why had he need to rest Such frivolous impious and Atheistical Disputes may flesh and blood and carnal reason move about the actings of God that hath not learned to resolve all his wonderful actings into these two great principles his Power and Will That he created all things with the word of his mouth of nothing is no scruple if we resolve it into his Power And that he took six days to do it who could have done it in a moment is as little if we resolve it into his Will That he was not weary with doing so great a work it is no scruple if we resolve it into his Power And that he rested though he were not weary is as little if we resolve it into his Will And therefore how can we better begin our discourse about the matter we are upon viz. his creating all things by his word and yet taking six days to do it and his not being weary with so great a work and yet resting though he were not weary than by adoration of his Power and Will And therefore as David for all his hast of fleeing from Absalom yet when he came to the top of the Mount Olivet he worshipped God 2 Sam. XV. 32. So let us make so much a stop in the current of our discourse as to give the Lord his due of his power and pleasure before we go further And that let us do in the words and Oh! that we might ever do it in the devotion of the four and twenty Elders Revel IV. 11. Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created All Israel hears more Divinity and Philosophy in these few words In six days the Lord made Heaven and Earth and rested the seventh day c. than all the great wisdom and philosophy of the Heathen was able to spell out in a thousand years Some of them were so wide from knowing that the world was made by God that they thought it was never made at all but was Eternal and never had beginning Others that it was a God it self and made it self Others that it grew together at hap hazzard of Atomes or motes flying up and down which at last met and conjoyned in this fabric of the world which we behold So blind is sinful man to the knowledge of his Creator if he have no better eys and light to look after him by than his own Israel hath a Divine light here held out before them whereby they see and learn in these few words That the World was not Eternal but had a beginning and that it was made and that it made not it self but was made by God that it was not jumbled together by hap hazzard of I know not What and I know not How but that God made it in six days That which God speaks so short here Moses afterward when he set pen to paper to write his books enlarges upon and tells you in the beginning of Genesis in what manner God proceeded in this great work and what he created every day With that you see the Bible begins the story of the Creation the proper foundation that every Scholar should say of his learning there namely to know his Creator and to know of whom and through whom are all things to whom be glory for ever Amen as the Apostle devoutly Rom. XI 36. Let us consider the two things severally That God made Heaven and Earth and secondly That he made them in six days When I look up to Heaven the work of thy fingers the Moon and Stars which thou hast I. ordained I say saith David What is man that thou art mindful of him or the son of man that thou visitest him We may also say upon such a prospect Oh! what is God what a divine and infinite power and wisdom and glory that made so great so beautiful so stately a fabrick Our God made the Heavens is the Israelites plea against the Gods of the Heathen pittiful pieces of wood and stone that could neither see nor hear nor smel nor stir but Our God made the Heavens There is a passage very remarkable Jer. X. 11. Thus shall ye say to them the Gods that have not made the Heavens and the Earth even they shall perish from the earth and from under these Heavens That verse is in the Chaldee Tongue whereas every clause of his book besides is Hebrew and not a Syllable of Chaldee in it And what is the reason The people were ere long to be captived into Chaldea and when they came there the Chaldees would be ready to be perswading them to worship their Gods Poor Israel new come thither could not speake their Language nor dispute the case with them in their own Tongue Therefore the Lord by the Prophet puts so much Chaldee into their mouths as to make a profession of their own God and to deride and curse the others Your Gods made not Heaven and Earth and therefore shall perish from the Earth and be confounded but Our God made the Heavens O! what an excellent
added another end as the Sabbath was given to his peculiar people given at Sinai with all these ends and this more viz. To distinguish the Jews from all others for Gods own people See Deut. V. 15. And remember that thou wast a Servant in the land of Egypt and that the Lord thy God brought thee out thence through a mighty hand and by a stretched out arm therefore the Lord thy God commanded thee to keep the Sabbath day And so in Exod. XXIII 12. And the Sabbath is reckoned with the Jewish Festivals Col. II. 16. Let no man judge you in meat or in drink or in respect of an Holy day or of the new Moon or of the Sabbath days They were distinguished by Times from all other people But how is this Sabbath distinctive I answer 1. None in the world kept the like resting day Therefore the Jews were scoffed at by other Nations as Idle and taken advantage of on that day 2. They kept this Rest as a redeemed people Deut. V. How had they toyled in Egypt and had not the liberty of a Sabbath Now on the contrary when they were delivered out of Egypt they kept the Sabbath as a signification of their rest from their labours there And now look on the Sabbath in its Moral Commemorative Evangelical Typical and Ceremonial End Look on it in its Royal Dress with what possible it can put on as Queen Esther was drest and then view its beauty First in its Antiquity It was from the beginning as it is said of the word of God 1 Joh. I. 1. Ask after the antient paths and the Sabbath will be found to be one of them This is not of the Law but of the Fathers It is the first born of Ordinances and hath a double portion of honour due to it It was the first day of comfort in the world after Adam was adjudged to toyl and misery The Jews say of it that it is a Mediator The Consideration of these Ends of the Sabbath may serve to assoyl that controversie about the Antiquity of its Institution viz. Whether its institution was not before the giving of the Law In the Dispute about the Sabbath afoot in England some years ago there were some went so high shall I say or so low as to maintain that our Sabbath was not of Divine Institution but Ecclesiastical only not ordained by God but the Church And to make good this assertion they would perswade you that there was no Sabbath instituted before the giving of the Law None from the beginning but that the world was two thousand five hundred and thirteen years without a Sabbath for so long it was from the Creation to Israels going out of Egypt and that then and not before was the Law for the Sabbath given Then I pray why should Moses speak of Gods sanctifying the Sabbath when he is speaking of the first week of the world if he meant not that the seventh day of that week was sanctified And what sense were it to read the Command thus For in six days the Lord made Heaven and Earth c. and rested the seventh day therefore two thousand five hundred and thirteen years after he blessed the seventh day and hallowed it But read it as it lies before you He rested the seventh day therefore the Lord blessed the Sabbath day and hallowed it and must it not needs mean he blessed that seventh day that he rested and sanctified it and so the seventh successively in following generations But you may observe in Moses that the Sabbath is given upon two reasons or accounts here because God rested but in Deut. V. 15. because God delivered them out of Egypt Thou O Israel thou must keep the Sabbath day in remembrance of thy deliverance out of Egypt but withall he bids them Remember to keep the Sabbath in memory of Gods resting Therefore certainly the Sabbath was kept in remembrance of that before it was given to Israel to keep in memory of the deliverance out of Egypt I said Adam should have kept the Sabbath had he continued in innocency then certainly he had more need of a Sabbath for the benefit of his Soul when he was become a sinner And those four Ends of the Sabbath already mentioned were also ends of the Sabbath to him as well as to us The beauty then of the Sabbath consists First in its Antiquity Secondly In the Universality of its reception throughout of all ages One generation left it to another from Father to Son And it is known to all Churches Thirdly The Bravery of its institution It had Gods example God hallowed blessed drest it nobly but his example is an addition without parallel Fourthly The nobleness of its nature 1. In it there was some of every part of the Law It was Moral Typical Ceremonial As there is something of man in all the Creatures so there is something in the Sabbath of all the Law 2. By it is the propagation of Religion See Es. LXVI 23. And it shall come to pass that from one new Moon to another and from one Sabbath to another shall all flesh come to worship before me saith the Lord. As Psal. XIX 2. Day unto day uttereth speech and night unto night sheweth knowledge So from Sabbath to Sabbath God is spoken of and knowledge of divine things revealed This was the Market-day that still furnished the Jews with what was needful for their spiritual food and sustenance All marketing was forbidden on it Neh. XIII 15 c. because a greater market was to be minded So Manna was not rained on that day because better things were rained 3. By it came benefit to man and beast It gave them rest from labour and renewed their strength Fifthly Its Durableness Exod. XXXI 16 17. The children of Israel shall keep the Sabbath to observe the Sabbath throughout their generations for a perpetual covenant It is a sign between me and the Children of Israel for ever It reacheth as the Cherubins wings from one end of the World unto the other Hence also we may see what little difference there is twixt our Sabbath and the first Sabbath of the world Both commemorate the Creation both the Redemption but only that ours is removed one day forward the Sabbath of old on the seventh day of the week ours on the first Much dispute hath been about this change into which I will not ravel only observe these things in reference to this that it is changed to the day of Christs Resurrection I. As great a Change as this do we not read in the Old Testament viz. the change of the beginning of the year from September to March Exod. XII The year had a natural interest to begin in September because then the world the year and time began and yet when God wrought for Israel an extraordinary work in redeeming them from Egypt a figure of our redemption by Christ he thought good to change the year from that time that naturally