them to be humbled some for their fathers guilt some for their own and some for both and to acknowledge that their being alive till now and their liberty to enter into the Land was a free and a great mercy for their own and their fathers faults might justly have caused it to have been otherwise with them 2. They had imitated their fathers rebellion to the utmost in their murmuring at Kadesh at their last coming up thither and in the matter of Baal Peor and therefore he might very well personate them by their fathers when their fathers faults were so legible and easie to be seen in them 4. He reckoneth not their second journy to Kadesh by name but slips by it Chap. 2. 1 4. Nor mentions their long wanderings for seven and thirty years together between Kadesh and Kadesh but only under this expression We compassed mount Seir many days Chap. 2. 1. because in that rehearsal he mainly insisteth but upon these two heads Gods decree against them that had first murmured at Kadesh and how that was made good upon them and Gods promise of bringing their children into the land and how that was made good upon them therefore when he hath largely related both the decree and the promise he hastens to shew the accomplishment of both 5. In rehearsing the Ten Commandments he proposeth a reason of the Sabbaths ordaining differing from that in Exodus there it was because God rested on the seventh day here it is because of their delivery out of Egypt and so here it respecteth the Jewish Sabbath more properly there the Sabbath in its pure morality and perpetuity And here is a figure of what is now come to pass in our Sabbath celebrated in memorial of Redemption as well as of Creation In the fifth Commandment in this his rehearsal there is an addition or two more then there is in it in Exod. 20. and the letter Teth is brought in twice which in the twentieth of Exodus was only wanting of all the letters 6. In Chap. 10. ver 6. 7 8. there is a strange and remarkable transposition and a matter that affordeth a double scruple 1. In that after the mention of the golden Calf in Chap. 9. and of the renewing of the Tables Chap. 10. which occurred in the first year after their coming out of Egypt he bringeth in their departing from Beeroth to Mosera where Aaron died which was in the fortieth year after now the reason of this is because he would shew Gods reconciliation to Aaron and his reconciliation to the people to Aaron in that though he had deserved death suddenly with the rest of the people that died for the sin of the golden Calf yet the Lord had mercy on him and spared him and he died not till forty years after and to the people because that for all that transgression yet the Lord brought them through that wilderness to a land of rivers of waters But 2. there is yet a greater doubt lies in these words then this for in Numb 33. the peoples march is set down to be from Moseroth to Bene Jahaan ver 31. and here it is said to be from Beeroth of Bene Jaahan to Moseroth there it is said Aaron died at mount Hor but here it is said He died at Moseroth now there were World 2553 Moses 120 Redemption from Egypt 40 seven several incampings between Moseroth and mount Hor Numb 33. 31 32 c. Now the answer to this must arise from this consideration that in those stations mentioned Numb 33. From Moseroth to Bene Jaahan to Horhagidgad c. they were marching towards Kadesh before their fortieth year and so they went from Moseroth to Bene Jaahan But in these stations Deut. 10. 6. they are marching from Kadish in their fortieth year by some of that way that they came thither and so they must now go from Bene Jaahan to Moseroth And 2. how Moseroth and mount Hor Gudgodah and Horhagidgad were but the * * * As Horeb and Sinai were though they be counted two several incampings of Israel Exod. 17. 1 6. and 19. 1. compared same place and Country and how though Israel were now going back from Kadish yet hit in the very same journies that they went in when they were coming thither as to Gudgodah or Horhagidgad to Jotbathah or Jotbath requires a discourse Geographical by it self which is the next thing that was promised in the Preface to the first part of the Harmony of the Evangelists and with some part of that work by Gods permission and his good hand upon the Work-man shall come forth 7. It cannot pass the Eye of him that readeth the Text in the Original but he must observe it how in Chap. 29. ver 29. the Holy Ghost hath pointed one clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To us and to our Children belong the revealed things after an extraordinary and unparalleld manner to give warning against curiosity in prying into Gods secrets and that we should content our selves with his revealed will 8. Moses in blessing of the Tribes Chap. 33. nameth them not according to their seniority but in another order Reuben is set first though he had lost the birth-right to shew his repentance and that he died not * * * So the Chaldee renders ver 6. Let Reuben live and not die the second death the second death Simeon is omitted because of his cruelty to Sichem and Joseph and therefore he the fittest to be left out when there were twelve Tribes beside Judah is placed before Levi for the Kingdoms dignity above the Priest-hood Christ being promised a King of that Tribe Benjamin is set before Joseph for the dignity of Jerusalem above Samaria c. 9. The last Chapter of the Book was written by some other then Moses for it relateth his death and how he was buried by the Lord that is by Michael Jude 9. or Christ who was to bury Moses Ceremonies The Book of JOSHUA THIS Book containeth a history of the seventeen years of the rule of Joshua which though they be not expresly named by this sum in clear words yet are they to be collected to be so many from that gross sum of four hundred and eighty years from the delivery out of Egypt to the laying of the foundation of solomons Temple mentioned 1 Kings 6. 1. for the Scripture hath parcelled out that sum into these particulars forty years of the people in the wilderness two hundred ninety and nine years of the Judges forty years of Eli forty of Samuel and Saul forty of David and four of Solomon to the Temples founding in all four hundred sixty three and therefore the seventeen years that must make up the sum four hundred and eighty must needs be concluded to have been the time of the rule of Joshua CHAP. I. World 2554 Ioshua 1 JOSHUA of Joseph succeedeth Moses the seventh from Ephraim 1 Chron. 7. 25. and in him first appeared Josephs birth-right 1 Chron. 5. 1. and
had seen the figure and pattern of a glorious Tabernacle so now in this second forty days fast he desireth to have a sight of the glory of God On the thirtieth day of the month A◠he goeth up again with the two Tables and beginneth another forty days fast and seeth the Lord and heareth him proclaim himself by most glorious attributes and receiveth some commands from him On the tenth day of the month Tisri he cometh down with the glad tydings that all is well betwixt God and Israel with the renewed Tables in his hand and with commission to set about making the Tabernacle CHAP. XXXV XXXVI XXXVII XXXVIII XXXIX XL. World 2515 Moses 82 Redemption from Egypt 2 AND so do Israel fall about that work which by the first day of the month Abib the first month of the next year is finished and it begun to be erected when it is set up the cloud of glory filleth it and God taketh up his seat upon the Ark in figure of his dwelling amongst men in Christ. The Book of LEVITICUS OUT of the Tabernacle newly erected God giveth ordinances for it and first concerning Sacrifice to represent Christs death as the Tabernacle it self did represent his body The whole time of the story of Leviticus is but one moneth namely the first month of the second year of their deliverance and not altogether so much neither for the very first beginning of the month was taken up in the erecting of the Tabernacle of which the story is in Exod. 40. CHAP. I. II. III. IV. V. VI. VII RUles given for all manner of sacrifices This is the first Oracle given from off the Mercy-seat There is the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first word of the Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written less then all his fellows and it seemeth by such a writing to hint and intimate that though this were a glorious Oracle yet was it small in comparison of what was to come when God would speak to his people by his own Son whom the Ark Mercy-seat and Oracle did represent CHAP. VIII IX THE seven days of the consecration of Aaron and his sons follow after the time of the setting up of the Tabernacle and were not coincident or concurrent with that time as the Jews very generally but very groundlesly do apprehend as Seder Olam Tanchum ex R. Joseph Baal Turim Ab Ezra R. Sol and others For 1. this command for their consecration is given out of the Tabernacle now erected as well as the rules for sacrifice were And 2. they abide the seven days in the Tabernacle Chap. 8. 33. and the very first day of the seven the congregation were gathered to the door vers 3 4. which undeniably shew that it was finished and set up when these seven days of consecration began CHAP. X. THE death of Nadab and Abihu was on the very first day that the service of the Altar began namely on that eighth day after the seven of the consecration when Aaron and his sons offered sacrifices for themselves and the people This appeareth plainly by comparing the third and fifteenth Verses of the ninth Chapter with the sixteenth Verse of this tenth Chapter and thus the service of the Sanctuary by an accident began with Death and Judgment NUMBERS IX to Ver. 15. AFter the end of the tenth Chapter of Leviticus in the proper order of story are the first fourteen Verses of the ninth Chapter of Numbers to be taken in which treat concerning the Passover For the Tabernacle being reared on the very first day of the second year of their coming out of Egypt namely on the first day of Nisan these orders and rules concerning Sacrifices and the Priests consecration were given and the eight days of Priests consecration and Sacrifices were accomplished before the fourteenth day of that month came when the Passover was to be kept by an old command given the last year in Egypt and by a second command now given in the wilderness so that this order and method is clear Now the reason why this story of this second Passover is not only not laid in its proper place in this Book of Leviticus but also out of its proper place in the Book of Numbers for the Book beginneth its story with the beginning of the second month but this story of the Passover belongeth to the first month The reason I say of this dislocation is because Moses his chief aim in that place is to shew and relate the new dispensation or command for a Passover in the second month which was a matter of very great moment For the translation of that feast a month beyond its proper time did the rather inforce the significancy of things future then of things past as rather recording the death of Christ to come then their delivery from Egypt when it hit not on that very night This story therefore of the Passover transferred to the second month upon some occasions being the matter that Moses chiefly aimed at and respected in that relation and history he hath set it in his proper place for so is that where it lies in the Book of Numbers and intending and aiming at the mention of that he hath also brought in the mention of the right Passover or that of the first month as it was necessary he should to shew the occasion of the other LEVITICUS XI XII XIII XIV XV. AFter the rules for things clean and fit for sacrifice the Lord cometh to give rules for things clean and fit to eat and clean and fit to touch for this was the tripartite distinction of clean or unclean in the Law Every thing that was unclean to touch was unclean to eat but every thing that was unclean to eat was not unclean to touch every thing that was unclean to eat was unclean to sacrifice but every thing that was unclean to sacrifice was not unclean to eat for many things might be eaten which might not be sacrificed and many things might be touched which might not be eaten And under the Law about clean and unclean there is exceeding much of the doctrine of sin and renovation touched considerable in very many particulars 1. By the Law of Moses nothing was unclean to be touched while it was alive but only man A man in Leprosie unclean to be touched Lev. 13. and a woman in her separation Lev. 12. but Dogs Swine Worms c. not unclean to be touched till they be dead Lev. 11. 31. 2. By the Law of Moses uncleanness had several degrees and Leprosie was the greatest There was uncleanness for a day as by touching a dead beast for a week as by touching a dead man for a month as a woman after Child-birth and for a year or more as Leprosie 3. Every Priest had equal priviledge and calling to judge of the Leprosie as well as the the high Priest 4. The Priests that were judges of Leprosie could not be tainted
three reason First when they cannot carry their minds Aug. de Trin. lib. 1. cap. 1. further than their senses and so think God hath a Body as they have that is coloured c. Secondly when they measure God by themselves and so make him passionate like man For men not able to conceive what God is what his Nature what his Power c. fall into such opinions that they frame Gods of themselves and as is their own humane nature so they attribute to God the like for his will actions and intentions saith Arnobius Arnob. con lib. Thirdly when they mount above Nature and Sense and yet not right feigning that God begat himself c. Hence came the multitude and diversity of Deities among the Heathen minting thousands of Gods to find the right and yet they could not Hence their many names and many fames made by them that it seems thought it as lawful to make Gods as it was for God to make them At first they worshipped these their Deities without any representation only by their Names Caelites Inferi Heroes Sumani Sangui and thousands others the naming of which is more like conjuring than otherwise Nature it self taught men there was something they must acknowledge for supream superintendent of all things This light of Nature led them to worship something but it could not bring them to worship aright Hence some adored bruit Beasts some Trees some Stars some Men some Devils Some by Images some without some in Temples some without Thus was Gideons fleece the Heathen piece of the World all dry set in the darkness of the shadow of death But in Jury was God known and his Name great in Israel By his name Jehovah he exprest himself when he brought them from Egypt and his glory he pitched among them They knew him by his Names and Titles of Elohim Adonai El Shaddai Elion and his great Name Jehovah as the Jews do call it There the Scriptures of the Law and Prophets did teach them yet they thus nearly acquainted with the true God forsook him so that wrath came upon Israel The Rabbinical Jews beside Scripture words have divers Phrases to express God by in their Writings As frequently they call him Hakkadhosh baruch hu the holy blessed he in short with four letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometime they use El jithbarech the Lord who is or be blessed Sometimes Shamaiim Heaven by a Metonymy because there he dwelleth The like Phrase is in the Gospel Father I have sinned against Heaven Luke 15. 18. The like Phrase is frequent in England The Heavens keep you Shekinah they use for a Title of God but more especially for the Holy Ghost So saith Elias levita in Tishbi Our Rabbins of happy memory call the Holy Ghost Shekinah gnal shem shehu shaken gnal hannebhiim because he dwells upon the Prophets Accordingly saith our Nicene Creed I believe in the Holy Ghost who spake by the Prophets Shem a name or the name they use for a name of God and Makom a place they place for the same because he comprehendeth all things and nothing comprehendeth him Gebhurah Strength is in the same use They are nice in the utterance of the name Jehovah but use divers Periphrases for it Shem shel arbang the name of four letters Shem hammejuhhad the proper name and others One in Eusebius hath eloquently expressed it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seven sounding Letters ring the praise of me Th' Immortal God th' Almighty Deity The Father of all that cannot weary be I am th' Eternal Viol of all things Whereby the melody so sweetly rings Of Heavens Musick which so sweetly sings What these seven Letters are that do thus express God is easie to guess that they be the Letters of the name Jehovah which indeed consisteth but of four Letters but the Vowels must make up the number Of the exposition of this name Jehovah thus saith Rabbi Salomon upon these words I appeared to them by the name of God Omnipotent but by my name Jehovah I am not known to them Exod. 6. 3. He saith unto him saith the Rabbin I am Jehovah faithful in rendring a good reward to those that walk before me and I have not sent thee for nothing but for the establishing of my words which I spake to their fathers And in this sense we find the word Jehovah expounded in sundry places I am Jehovah faithful in avenging when he speaks of punishing as and if thou profane the name of thy God I am Jehovah And so when he speaketh of the performing of the Commandments as And you shall keep my Commandments and do them I am Jehovah faithful to give to you a good reward thus far the Rabbin The Alchymistical Cabalists or Cabalistical Alchymists have extracted the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or number whether you will out of the word Jehovah after a strange manner This is their way to do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which great Mystery is in English thus Ten times ten is an hundred five times five is twenty five behold 125. Six times six is thirty six behold 161 and five times five is twenty five behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 186. Thus runneth their senseless multiplication multiplying numberless follies in their foolish numbers making conjectures like Sybils leaves that when they come to blast of trial prove but wind Irenaeus hath such a mystical stir about the name Jesu which I must needs confess I can make nothing at all of yet will I set down his words that the Reader may skan what I cannot Nomen Jesu saith he secundum propriam Hebraeorum linguam c. The name Jesu according to the proper speech of the Hebrews consisteth of two letters and an half as the skilful amongst them say Signifying the Lord which containeth Heaven and Earth For Jesu according to the old Hebrew signifieth Heaven and the Earth is called Sura usser Thus that Father in his second Book against Hereticks Cap. 41. on which words I can critick only wit hdeep silence Only for his two letters and half I take his meaning to be according to the Jews writing of the name Jesu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who deny him the last letter of his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they deny him for a Saviour So the Dutch Jew Elias Levita saith in express words The Christians say that their Messias was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the commandment of the Angel Gabriel because he should save all the world from Gehinnom but because the Jews do not confess that he is a Saviour therefore they will not call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jeshuang but they leave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last letter out and call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesu After this kind of writing as Irenaeus saith the word consisteth of two letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and half a letter that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be so called because it
in Hand In Haste So the Sacrament of the Supper to be Eaten Without Leaven of Malice With bitter Repentance With resolution of Amendment With preparation to walk Better Leaning on the Staff of true Faith Hasting to leave this worldly Egypt Thus was the Passover first Eaten in Egypt after which all Egypt is struck with death of the First Born and the Egyptians are now punished with death of their Children for murthering Israels Children This night was ill to them but the night in the Read Sea was worse At the Death of a Lamb Egypt is Destroyed Israel Delivered So by the Death of a Lamb Hell is Destroyed Mankind Delivered When Israel comes out of Egypt they bring up with them Josephs bones and so as he brought them down thither so they bring him up thence So when Christ comes up out of his Grave he brings dead bones with him by raising some out of their Graves I cannot think it idle that the Passover was at night and that S. Paul saith The Israelites were Baptized in the Sea which was also by night and in the cloud but to shew that these Sacraments of Israel looked for a dawning when the true light which they foresignified should appear The Jews do find thirteen precepts Negative and Affirmative about the keeping of the Passover 1. The slaying of it Exod. 12. 6. 2. The eating of it 8. 3. Not to eat it raw or boiled 9. 4. Not to leave ought of it 10. 5. The putting away of leaven 15. 6. The eating of unleavened bread 18. 7. That leaven be not found with them 19. 8. Not to eat ought mixt with leaven 20. 9. An Apostate Jew not to eat it 43. 10. A stranger not to eat it 45. 11. Not to bring forth the flesh of it 46. 12. Not to break a bone of it 46. 13. No uncircumcised to eat of it 48. How variously they Comment upon these as they do upon all things and how over-curious they be in observing these as they do all things their writings do witness Their folding of their bitter herbs their three unleavened cakes their water and salt their searching for leaven their casting forth of leaven and their cursing of leaven their Graces over their tables their Prayers over their hands as they wash them their Words over their unleavened bread their remembring how they lived in Egypt and came out their words over their bitter herbs their Passover Psalms the 113. 114. all these and their other Ceremonies are set down accurately in their Common Prayer Book which I would not have denied to the Reader in English both for his recreation satisfaction and some instruction but that I know not whether I should actum agere do that which some one hath done before And besides I write these things not as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not set studies but stoln hours employing my idle hours to the writing of these studies that I may witness to some that my whole time is not idle But it may be I may seem more idle in thus writing than if I had been idle indeed to them that think thus I can only answer It is youth Age may do better CHAP. XXVIII Of the Confusion of Tongues THAT the World from Babel was scattered into divers Tongues we need not other proof then as Diogenes proved that there is motion by walking so we may see the confusion of Languages by our confused speaking Once all the Earth was of one Tongue one Speech and one Consent for they all spake in the Holy Tongue wherein the World was created in the beginning to use the very words of the Chaldee Paraphrast and Targ. Jerusal upon Gen. 11. 1. But pro peccato dissentionis humanae as saith St. Austen for the sin of men disagreeing not only different dispositions but also different Languages came into the World They came to Babel with a disagreeing agreement and they come away punished with a speechless speech They disagree among themselves cum quisque principatum ad se rapit while every one strives for dominion as the same Austen They agree against God in their Nagnavad lan Siguda c. We will make our selves a Rendevouz for Idolatry as the same Jeruselamy But they come away speaking each to other but not understood of each other and so speak to no more purpose than if they spake not at all This punishment of theirs at Babel is like Adams corruption hereditary to us for we never come under the rod at Grammar School but we smart for our Ancestors rebellion at Babel Into how many Countries and * * * One in Epiphanius saith this is easie to find but he doth little towards it Epiph. coâ—â— Haeret. Tom. 2. lib. 6. Tongues those Shinaar rebels were scattered is no less confused work to find out than was theirs at the Tower So divers is the speech of men about the diversity of Speech that it makes the confusion more confused ‖ ‖ ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Clem. Alex. Strom. 1. Euphorus and many other Historians say that the Nations and Tongues are seventy five listning to the voice of Moses which saith all the souls that came into Egypt out of Jacob were seventy five But in truth the natural Dialects of Speech appears to be seventy two as our Scriptures have delivered Thus saith Clemens Alexandrinus of whose conceit herein I must for my part say as Saint Ambrose saith of Aaron about the golden calf Tantum Sacerdotem c. So great a Scholar as Clemens I dare not censure though I dare not believe him The Jews with one consent maintain that there are just seventy Nations and so many Tongues So confident they are of this that they dare say that the seventy souls that went with Jacob into Egypt were as much as all the seventy Nations of the World Jerusalems Schools rang with this Doctrine and the Children learned to high-prize themselves from their Fathers A stately claim was this to Israel but the keeping of it dangerous Men of the seventy Nations would not be so undervalued by one people Therefore when Israel wanted strength to keep this challenge they do it by sleight And so it is the thrice-learned Master Broughtons opinion that the Septuagint when they were to Translate the Bible and were to speak of the seventy souls of Jacobs house they durst not put down the just number of seventy lest tales should have been told out of their Schools concerning their scornful Doctrine and when the rumour and the number should both come to the King of Egypt the meet number might maintain the truth of the rumour So in Gen. 10. the Septuag put in two Cainans and so spoil the roundness of that seventy and by both they might incur danger therefore they added five more to spoil the roundness of the sum and Saint Steven follows their Translation Then Joseph sent and called his father Jacob to him and
and the first temptation presented to him Now all the power and army of Hell is let loose all the machinations of the bottomless pit put in practise against the second Adam but all to no purpose he stands like a rock unmoved in his righteousness and obedience and by such a death destroys him that had the power over death the Devil II. As the Dâ—â—â—l must be conquered so God must be satisfied And as Christs obedience did the one work so it did the other Obedience was the debt of Adam and mankind and by disobedience they had forfeited their Bonds Then comes this great Undertaker and will satisfie the debt with full interest yea and measure heaped and running over Does not the Apostle speak thus much Rom. V. from vers 12. forward particularly at vers 19. By the disobedience of one man many were made sinners so by the obedience of one shall many be made righteous Nor was this all that mans debt must be paid but Gods honour lay at stake too and that must be vindicated God had created man his noblest creature that he might glorifie and honour his Creator by his obedience Satan brings him to disobey his Creator and to obey him How might Satan here triumph and the honour of God lie in the dust I have mastered the chief Creation of God might Satan boast and made him that carried the badge and livery of his image now to carry mine I have frustrated the end and honour of the Creator and now all is mine own How sad a time were those three hours or thereabouts that passed betwixt the Fall of Adam and the promise of Christ Adam in darkness and not the least glimpse of promise or comfort Satan triumphing and poor manking and Gods honour trampled underfoot But then the Sun of righteousness arose in the promise that the seed of the woman should break the head of the Serpent And shall this uncircumcised Philistin thus deâ—ie the honour and armies of the living God saith Christ shall Satan thus carry the day against man and against God I will pay obedience that shall fully satisfie to the vindication of Gods honour to confound Satan and to the payment of mans debt to his reinstating and recovery And that was it that he paid consummatively in his Obedience to the death and in it and to the shedding of his blood Of which to speak in the full dimensions of the height depth length bredth of it what tongue can suffice what time can serve T is a Theme the glorified Saints deservedly sing of to all Eternity I shall speak in little of that which can never be extolled enough these two things only I. That he died merely out of obedience The Apostle tells us in Phil. II. 8. He became obedient to the death the death of the Cross. And what can ye name that brought him thither but Obedience Christs dead body imagine lies before you Call together a whole College of Phisitians to diffect it and to tell you what it was of which he died And their Verdict will be Of nothing but Love to man and Obedience to God For Principles of death he had none in his nature And the reason of his death lay not in any mortality of his body as it does in ourâ— but in the willingness of his mind Nor was his death his wages of sin as it is ours Rom. VI. ult but it was his choise and delight Luke XII 50. I have a baptism to be baptised withal and how am I straitned till it be accomplished Ask the first Adam why he sinned when he had no principles of sin in him and the true answer must be Because he would sin And so ask the second Adam why he died when he had no principles of death in him his answer must be to the like tenor He would lay down his life because he would be obedient to the death He came purposely into the World that he might dye Behold I tell you a mystery Christ came purposely into the World that he might dye and so never did Man but himself never will man do but himself True that every Man that comes into the World must dye but never Man came purposely that he might dye but only He. And he saith no less than that he did so Joh. XII 27. Father save me from this hour but for this cause came I to this hour And John XVIII 37. For this cause came I into this World to bear witness to the Truth Even to bear witness to the Truth to Death and Martyrdom II. Now add to all this the dignity of his Person who performed this Obedience that he was God as well as Man That as he offered himself according to his Manhood so he offered himself by the Eternal Spirit or as he was God as this Apostle saith Chap. IX 14. And now his obedience his holiness that he shewed in his death is infinite And what need we say more So that lay all the disobedience of all men in the World on an heap as the dead frogs in Egypt were laid on heaps that they made the land to stink again yet here is an Obedience that out-vies them all For though they be infinite in number as to mans numbring yet lay them all together they are finite upon this account because committed by creatures finite But here is an Obedience a holiness paid down by him that is infinite And now Satan where is thy Triumph Thou broughtest the first Adam to fail of perfect Obedience that he should have paid his Creator and here the second Adam hath paid him for it infinite Obedience And what hast thou now gained Therefore to take account from whence comes that infinite Virtue of Christs blood and death that the Scripture so much and so deservedly extols and magnifies Because as the Evangelist â—aith Out of his side came water and blood so out of his wounds came obedience and blood holiness and blood righteousness and blood and that obedience holiness righteousness infinite because he that paid it down and performed it was infinite And now judge whether it may not very properly be said That Christ was sanctified by his own blood As Aaron was sanctified for his Priesthood by his Unction and Garments Christ was consecrated fitted capacitated by his infinite obedience and righteousness which he shewed to the death and in it to be an High Priest able to save to the uttermost all those that come to him For first as in reference to himself it is said by this Apostle that he was raised from the dead by the blood of the Covenant Chap. XIII 20. And it was not possible but he should be raised for when he had performed such obedience and righteousness as in it was infinite in its validity subdued Satan in its alsufficiency satisfied the justice of God it was impossible that he should be held of death which is the wages of sin and disobedience And as he was thus raised by
discourses that there was such places opinions customs practices publick and private in that time For the Jewish Writers who then lived or not long after and others from them make mention of these matters of fact they report to us such usages and rites among themselves they relate and discuss such opinions and controversies Their stile and phrase is perfectly the same with that of the Evangelists nay much of the matter too such as Proverbs Parables Similitudes Now what confirms or weakens the credit of an History in some particulars doth it in all the rest for the oftner any one relates things truly or falsly the more probable it is he may do so again Were it not in our own Tongue I should think it almost superfluous to give but an instance or two out of many of our own observation there being so great a number already produced by our Author and other Learned Men to commend and encourage this study How like to that of our Saviour in his Sermon on the mount Matth. VI. 25. and Luke XII 22. Therefore take no thought for your life what ye shall eat or what ye shall drink c. is that in the Babylonian Talmud in the Gemara of the Treatise Sota fol. 48. col 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 'T was a saying of Rabbi Eliezer the elder That whosoever having one morsel in his basket enquires what he shall eat on the morrow he is no other than one of little faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This same saying is quoted by our Author in his Horae Heb. but at the second hand out of R. Abuhabb's Preface to Menorath Hammaor And again T. B. kidd in Misn. Misn. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Shall the Beasts and the Fowles be fed without solicitous care and trouble and shall not I who am created to serve my Master and Maker Again Matth. X. 35 36. Our Saviour tells his Disciples That he was come to set a man at variance against his father c. We meet with the very same Tradition almost in the same words T. B. cap. 9. mis. 15. The citation is too long to be all recited It begins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to this purpose That about the time of the Messias impudence should abound c. and then a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The son shall revile and ill treat his father the daughter shall rise up against her mother and the daughter in law against the mother in law and a mans foes shall be they of his own houshold R. Judah tells the same story in T. B. Sanhed fol. 97. Col. 1. Although these unwonted things seem to be spoken by these Rabbins not as the consequents or effects but as the immediate precedents of the Messias coming Some of the most notable parables of our Saviour in the Gospels we meet with them the very same or very like with some few alterations in their Talmuds That of the rich glutton Luke XVI in T. B. Gem. Berac That of the Labourers in the Vineyard Matth. XX. in T. H. Gem. Berac That of the Marriage feast and the wise and foolish Virgins T. B. Gem. Schab 153. These translated by Cunrade Otho are already cited by Sheringh In his Preface to Codex Joma The last of which is loosely and ill rendred with additions and omissions for the better explication and accommodation of it to the Text of the Evangelist Furthermore how exactly true doth that reproach of our Saviour to the Scribes and Pharisees appear Matth. XXIII 3. from their own disputes and decisions in T. B. Maas Misn. cap. 4. Mis. 5. our Saviour pronounceth a wo against them for their greater care and accuracy in paying Tythe of Mint Annise and Cummin than in Judgment Mercy and Faith Their great Doctors and Wise Men in the place cited make it an important question whether Annise which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should give Tythe of its seeds leaves stalks or sprouts altogether as I suppose R. Eliezer was of opinion that it ought but the Wise Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who always carry it judged that nothing was to be Tithed in its leaves and seeds but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nasturtium Eruca which some English cresses and rocket Scores of places might be here set down which have not been taken notice of by other Authors nor was it worth their while always to do it unless very briefly to indicate such a custom or phrase and the places in their Authors where for curiosity or exercise they may be found And to keep my self within the bounds of a Preface I will here together just note many places in the Talmuds where there is mention made of our Jesus that the learners or learned may consult them at their leisure Most of them are to be found scatteringly in Buxt Lex Talmud only we must observe that partly out of ignorance partly out of malice they have mixed many fooleries and falsities with what is true In T. B. Sanh Gem. 43. 1. It is delivered as a Tradition that Jesus was hanged upon a Cross the day before the Passover because he had enchanted seduced and drawn away the people that it being proclaimed three days for some person to appear in his behalf to testifie his innocence there was none found to do it that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regno propinquus i. e. either of the Royal Family or in favour with some Courtier that there was five of his Disciples the names except one agree not with ours who pleaded they were not to be put to death Again in the same Treatise fol. 101. 2. and in Sot 47. 1. they say Jesus used enchantments and sorceries and they tell a story of his going into Aegypt with one Joshua son of Perachiah and that he was excommunicated by R. Symeon The rest of the places are T. B. Avod Zar. 17. 1. and in those which speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostate By whom Buxtorf and others think they covertly mean Jesus As T. B. Sanhedr 67. 1. Schab 104. 2. and T. H. Sanhed cap. 7. about the end It were easie to fill many sheets more under this head but these are abundantly sufficient for instances of this second use of Talmudical and Rabbinical skill The Reader also in perusing this Volume will find a multitude of passages and observations to this purpose and particularly Chap. 9 10. Of the Temple Service and Sect. 77. Of the Harmony of the New Testament To these ought to be added the known benefit and advantage of the interpretation of many places of the Old Testament concerning the Messias the rendring more probable even to Christians and the establishment of many Christian Dogms against the Jews denied by some or many or almost all the later of them from Authors and Writers of greatest Authority in their account As to this last point against the the Jews it matters not so much of what Authority they
the very first day of the month as is more probable The reason therefore why the story of the institution of it is laid after this plague is because the Holy Ghost would handle that matter of the Passover all at once and though the command for it and the observation of it fell at some days distance yet hath he brought both together and handled the story of its institution at that time when fell out the story of its observation namely on the fourteenth day CHAP. X. from Vers. 21. to the end And XI all And XII from Vers. 21. to the end THE plague of Darkness for three days In it the Egyptians saw the apparition of Devils and evil Spirits and in the time of this Darkness the Israelites are circumcised Moses on the Passover day morning giveth warning to Pharaoh of the death of the first-born on the fourteenth day in the morning he giveth charge for preparation of the Passover against even which is accordingly done and the Passover kept At midnight all the first-born of Egypt are slain and Israel even driven out by the Egyptians CHAP. XIII XIV XV. XVI XVII World 2514 Moses 81 Redemption from Egypt 1 THE command for observing the Passover renewed and a command for dedicating the first-born given The cloud of glory is their conductor their march was measured by these times On the fifteenth day of Nisan even while it was yet night they began their march and go out in the sight of all Egypt while they are burying their dead this day they go from Rameses to Succoth The sixteenth day they come to the edge of the wilderness of Etham the Red-sea pointeth so into this wilderness that before they pass through the Red-sea they are in the wilderness of Etham and when they are passed through they are in it again The wilderness of Etham and Shur are one and the same see Numb 33. 7 8. and compare Exod. 15. 22. On the seventeenth day they come to Hiroth On the eighteenth day it is told Pharaoh that the people fled for till their third days march they went right for Horeb according as they had desired to go three days journey to sacrifice but when they turned out of that way toward the Red-sea then Pharaoh hath intelligence that they intended to go some whither else then whither they asked to go thereupon he and Egypt prepair to pursue them for their Jewels and their Servants On the nineteenth day they pursue On the twentieth day towards even they overtake them and Israel entereth the Sea and by break of day are all marched through and the Egyptians drowned On the one and twentieth day of the moneth in the morning betime they came out of the Sea this was the last holy day of the Passover week they sung for their delivery and after three days march they come to Marah and from thence to Elim and there they pitch divers days On the fifteenth day of the month Ijar they come to the wilderness of Zin murmur for bread as they had done at Marah for water and they have Quails sent them and Manna The Sabbath now first mentioned but not now first commanded in Egypt they had neglected the Sabbath since their coming thence they had marched on it now a rule is given for its constant observation The people murmur a fourth time and it is for water which they obtain out of the rock but are scourged by Amalek for their repining Amalek conquered by Moses his prayer CHAP. XIX THE eighteenth Chapter that containeth the story of Jethro is anticipated and is to be taken in at the tenth of Numbers betwixt the tenth and eleventh Verses and the reason of this dislocation and proof of the order shall be shewed there On the first day of Sivan Israel cometh to Sinai On the second day Moses called by the Lord goeth up into the Mount talketh with God and when he cometh down relateth the words of the Lord unto the people On the third day he goeth up and relateth the peoples answer unto God On the fourth and fifth day he sanctifieth the people and boundeth the mountain CHAP. XX. XXI XXII XXIII XXIV World 2514 Moses 81 Redemption from Egypt 1 ON the sixth day of the moneth Sivan in the morning the Ten Commandments are given by Christ with such terror that the people are not able to abide it but desire Moses to be a Mediator he drawing near to God in the thick darkness receiveth seven and fifty Precepts Ceremonial and Judicial which when he cometh down from the Mount he telleth the people of and writeth in a book On the next day which was the seventh day of the month Sivan in the morning he buildeth an altar to represent Christ and setteth up twelve pillars to represent the twelve Tribes and with blood besprinkled upon both he bringeth the people into covenant with God after the making of which covenant the elders of Israel that before might not come near the Lord now see him and eat and drink before him and he layeth not his avenging hand on them And from among them he calleth Moses up into the Mount to himself and he goeth up and from hence he beginneth his forty days fast which upon occasions he doubleth yea trebleth and concludeth his third or last fast on that day which was from thence forward ordained the day of expiation CHAP. XXV XXVI XXVII XXVIII XXIX XXX XXXI WHile Moses is in the Mount with God he sheweth him a Tabernacle pitched with all the utensils of it and a Priest arrayed in all his habiliments and giveth him charge and instructions to make another according to that pattern and appointeth Bezaleel and Aholiah for chief work-men CHAP. XXXII XXXIII XXXIV MOses on the seventeenth day of the month Tammuz cometh down from the Mount and findeth a golden Calf breaketh it and breaketh the two Tables for whereas God had given him the two Tables written at the end of his first forty days fast Moses brake those Tables at the sight of the golden Calf to shew that Israel had made themselves unworthy of so great a Jewel and whereas the Lord had given him a pattern and a command for the making and setting up of a Tabernacle and the service of it that benefit is also forfeited by their calvish Idolatry and neither Tables restored nor Tabernacle to be made till Moses by long and earnest prayer had made Israels peace Moses having destroyed the golden calf and slain the Idolaters returns the next day to God by prayer but is returned back the same day with a sad message whereupon Israel is humbled the tent of Moses which hitherto had been in stead of a Tabernacle is removed out of the unclean camp and then the cloud of glory which had been taken away because of Idolatry is restored The next day Moses goeth up to the Mount again and falleth into a second forty days fast and as in his first forty days fast he
Sanctuary Eli 18 with a Sacrifice and a Song The year of his birth is not determinable Eli 19 Eli 20 no not so much as whether it were in the Judgeship of Eli though it be undoubted Eli 21 that it was in his Priest-hood Eli's sons commit theft and adultery in Eli 22 the very Sanctuary they ravin from the men that came to sacrifice and they Eli 23 ravish the women that * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. 2. 22. Women that had some office and attendance at the Tabernacle As Num. 4. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to do the Sanctuary service Anna was such a woman Luke 2. 37. waited on the Sanctuary and so they cause the Ordinances Eli 24 of the Lord to be abhorred Under such example is Samuel educated Eli 25 Eli 26 yet falleth not under that taint A Prophet sharply reproveth Eli for not reproving Eli 27 his sons This Prophet the Jews held to be Elkanah himself and say Eli 28 that he was one of the eight and forty Prophets that prophesied to Israel In Chap. Eli 29 2. Vers. 11. it is said that Elkanah returned to Ramoth to his own house and yet Eli 30 verse 20. it is said that Eli blessed Elkanah which is to be understood that Eli 31 he had done so from Samuels first dedication and so did as oft as he came to Eli 32 Shiloh Samuel himself becomes a Prophet first against Elies house and then Eli 33 afterward to all Israel Chap. 3. 1. Impiety had exceedingly banished Prophesie Eli 34 Eli 35 in these times amongst them but now the Lord begins to restore it for prediction Eli 36 of ruine and then for direction of reformation Urim and Thummim Eli 37 were ere long to be lost from the Priests with the loss of the Ark Eli 38 and God pours the Spirit of Prophesie upon a Levite to supply that Eli 39 want CHAP. IV. World 2909 Eli 40 THE Ark first touched and taken with the hands of uncircumcised ones The two sons of Eli come to fatal ends at this last service of the Ark as the two sons of Aaron Nadab and Abihu did at the first Eli himself dieth the very death of an unredeemed Ass Exod. 13. 13. Shiloh laid waste Jer. 7. 14. and the birthright lost from Joseph and Ephraim Psal. 78. 60. c. The Tabernacle had been at Shiloh 340 years and somewhat more The Idol of Dan hath now out-lived it Judg. 18. 31. Ah poor Israel World 2910 Eli 1 Here begin the forty years of Samuel and Saul mentioned Act. 13. 20 21. He gave them Judges after a manner four hundred and fifty years that is the years of the oppressors also reckoned in the Judges 299. the oppressors 111. and Eli 40. until Samuel the Prophet And afterward they desired a King and God gave them Saul by the space of forty years that is to the expiration of forty years from Elies death the last of the Judges CHAP. V. VI. THE Ark is all the spring and summer of this year in the land of the Philistims For its sake the Lord smiteth Dagon the god of their Corn and destroyeth the harvest of their Corn as it grew on the ground with an army of Mice He striketh the people with Emerods in their hinder parts Psal. 78. 66. and bringeth a shameful soreness on them in a contrary part and in a contrary nature to the honourable soreness of Circumcision They restore the Ark again with strange presents with abundance of golden Mice Et cum quinque anis vel podicibus aureis quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two Kine knew their owner as Esa. 1. 3. Hophni and Phineas knew him not The Bethshemites though Priests yet slain by the Lord for too much boldness with the Ark. CHAP. VII Vers. 1. And the first half of the second Samuel 2 THE Ark setled in Kirjath-jearim the City of the woods to this the Samuel 3 Psalmist speaketh Psal. 132. 6. We heard of it at Ephratah or at Shiloh Samuel 4 in Ephraim we found it in the fields of the wood or at Kirjath-jearim there an Samuel 5 Eleazar looketh to it when both the line of Eleazar and Ithamar are out of Samuel 6 that service And it came to pass while the Ark abode in Kirjath-jearim the time Samuel 7 Samuel 8 was long for it was twenty years This is not to be understood for the whole Samuel 9 time that it was there for it was above six and forty years there before David Samuel 10 fetched it up 2 Sam. 6. namely thirty nine years of Samuel and Saul and Samuel 11 seven David born in the tenth year of Samuel years of Davids reign in Hebron but it is to be thus understood and construed Samuel 12 that the Ark was twenty years in Kirjath-jearim before the people of Israel Samuel 13 minded it or looked after it but they followed and adhered to their former Samuel 14 Idolatries and corruptions and therefore it is said by Samuel afterward vers 3. Samuel 15 Samuel 16 If you do return unto the Lord put away the strange gods Ashteroth from among Samuel 17 you c. Their Idolatry and prophaneness was so deep rooted having been so Samuel 18 long and so customary with them that neither the loss of the Ark nor the Samuel 19 slaughter of Israel had wrought upon them but that twenty years together Samuel 20 they are lost to the Ark though the Ark were not then lost to them CHAP. VII Vers. 2. The latter half of it * * * The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be translated not And but Then they lamented Then all the house of Israel lamented after the Lord and so to the end of the 7 Chapter and Chapter 8. all World 2930 Samuel 21 A Spirit of repentance and conversion cometh generally upon all the people a matter and a time as remarkable as almost any we read of in Scripture one only parallel to it and that is in Acts 2. and 3. at the great conversion there There were to that time these sums of years four hundred ninety years from hence to the beginning of the Captivity seventy years of the Captivity and four hundred ninety years from the end of the Captivity thither The seventy of the Captivity are the midst of years Hab. 3. 2. And Samuel according to this chain is the first of the Prophets Acts 4. 24. Samuel 22 Israel is baptized from their Idols Samuel though no Priest yet by special They drew water and poured it before the Lord Chap. 7. 6 To be understood of their washing themselves from their idols as Gen. 35. 2. Exod. 19. 14. Samuel 23 warrant sacrificeth by Prayer destroyeth the Philistims with thunder Chap. 2. Samuel 24 20. Psal. 99. 6. they were subdued in that very place where they had subdued Samuel 25 Israel and taken the Ark one and twenty years before Samuel rideth in circuit Samuel 26 and judgeth Israel Judah recovereth
perform it Division 352 Iosiah 14 Josiah goeth on in piety and in reforming yet is not the wrath of Division 353 Iosiah 15 the Lord removed partly because of the sins of Manasseh 2 King Division 354 Iosiah 16 23. 26. and partly because the peoples reformation was but fained Division 355 Iosiah 17 Jer. 3. 10. and partly because in most of them there was no reformation at all 2 KING XXII from vers 3. to end and XXIII to vers 29. 2 CHRON. XXXIV from vers 8. to end and XXXV to vers 20. World 3385 Division 356 Iosiah 18 THE copy of the Law written with Moses own hand is found this year in the Temple Josiah consulteth Huldah a Prophetess about it Jeremy was not now at Jerusalem but at Anathoth the Town of his birth he prophesied there till his Towns-men were about to kill him Chap. 11. 22. and then he goeth up to Jerusalem and the Lord before hand tells him that he must expect rougher dealing at Jerusalem then at home For if foot-men had wearied him how could he run with horsemen c. Chap. 12. 5. If he had been thus tired with his own equals at Anathoth what would he do with the great ones at Jerusalem And if in his native Town the place of his peace he had found so much trouble what would he do in Jerusalems tumults For even thy brethren and thy fathers house have dealt treacherously with thee c. vers 6. The Prophet was very young when he began to Prophesie and spent some of his junior years in preaching to his own Country-men but they despised his youth and therefore as Christ being refused by his own Towns-men of Nazareth goeth then about all Galilee preaching the Gospel Luke 4. So Jeremy rejected and indangered by his Towns-men of Anathoth goeth then abroad to prophesie at Jerusalem where it is more then probable he was not when Josiah inquired of Huldah a woman about Moses Copy Zephany had not yet appeared a Prophet at all as shall be observed by and by Josiah humbled and afraid upon the reading of the Law bringeth the people into a Covenant setteth on to destroy Idolatry and keepeth a solemn Passover JEREMY II III IV V VI VII VIII IX X XI XII Division 357 Iosiah 19 JEREMY in these latter years of Josiah doth prophesie very sad Division 358 Iosiah 20 and heavy things against Judah and Jerusalem and telleth plainly Division 359 Iosiah 21 that Jerusalem should become like Shiloh c. For the time and Division 360 Iosiah 22 order of these Chapters the Reader may take notice of these few Division 361 Iosiah 23 things Division 362 Iosiah 24 1. That whereas his Chapters from the twentieth forward are of very Division 363 Iosiah 25 much and very visible dislocation these to the twentieth do not own Division 364 Iosiah 26 any such thing in so visible and evident a manner as those do nor indeed Division 365 Iosiah 27 by any closer intimation to conclude any whit certainly upon and Division 366 Iosiah 28 therefore it is not safe nor solid to transpose them at all but to take Division 367 Iosiah 29 them up as they lye Nor do I see any thing to the contrary but that Division 368 Iosiah 30 they lye very direct and methodically all along 2. The thirteenth Chapter and all that follow to the one and twentieth I conceive to have been delivered in the time of Jehoiakim and not in the time of Josiah and that upon this ground because in Chap. 13. vers 18. The Prophet calls to the King and Queen Humble your selves and sit down for your Principality shall come down even the Crown of your glory which was most fully accomplished upon Jehoiakim and his wife Jer. 22. 19. with 2 King 24. 12. and not at all upon Josiah and his Queen at the least not upon his Queen for ought we read of 3. There is one particular very remarkable that runneth along through the most of these Chapters from the beginning of the third to the fourteenth and that is the mention of a great drought or want of rain as Chap. 3. 3. 5. 24 25. 8. 13. 20. 9. 10. 12. 12. 4. 14. 1 2 3 4. Now if this drought were in the time of Josiah as it is mentioned instantly before the dating of a Prophesie in Josiahs time Chap. 3. 3. 6. and in the time of Jehoiakim as there is mention of it presently after a Prophesie against Jehoiakim Chap. 13. 18. 14. 1 2. then it appeareth that this sad restraint of rain fell out in the last years of Josiah and continued some of Jehoiakims time and so these Chapters of Jeremy do most properly fall in with the latter years of Josiahs reign In Chap. 11. 2. he seemeth to speak concerning the Covenant that Josiah had caused the people to enter into upon the finding and reading of Moses copy and he doth earnestly exhort the people to keep it And it may be that phrase in Chap. 2. 31. O generation behold or see the Word of the Lord may have reference to that copy of Moses also I am sure it may be more properly interpreted as if he pointed to that then it is interpreted by some Jews as if he shewed them the Pot of Manna There is only some Chronical doubt ariseth upon the eighteenth verse of the second Chapter and that is whether Judah had any league and reliance with and upon Egypt in Josiahs time which as there is no Scripture to assert so also is there none neither to contradict And it may very well be held affirmatively and more probable then otherways all circumstances well considered And what if Josiahs death by the King of Egypt were a temporal punishment for his reliance upon Egypt The Prophesie of ZEPHANIAH all IN these latter times of Josiah did Zephaniah also arise and appear a Prophet the great Grand-child of King Hezekiah if some guess aright The times of his Prophesying may be setled the better by this that as the first verse of his Book doth date his Prophesie by the reign of Josiah so the eight verse of the same Chapter doth Prophesie against the Kings Children Jehoahaz Jehoiakim and Zedekiah for their new-fashions and new-fangled apparrel Now the eldest of these three was but twelve years old at Josiahs eighteenth and the second but ten It is true indeed that it nameth not these three men by name but why it should not be understood in the litteral and proper sence and mean these three men I yet see no ground to the contrary The Jews indeed appear to be of another mind for they make * * * Maimon in Praef. ad Mish Jeremy to be Zephanies Scholler and so Expositers are of another mind for they understand the Kings Children largely for the Noble-mens Sons or Courtiers but considering the wickedness of these sons of Josiah after their fathers death I have no reason to think them much otherwise in
upon this occasion from vers 24. of Chap. 22. to the end all the Prophesies that refer to his time and concern his person are also brought up together viz. Chap. 23. and 24. that the matters concerning him might be laid together in one place The 25 Chapter is dated by Jehoiakims fourth year yet laid before Chap. 26. 27. that bear the date of the beginning of his reign because it pointeth out the term and space of the Babylonian Captivity which was indeed the main subject of Jeremies Prophesie and therefore when in the preceding Chapters he had fore-told the captivity both to and of Jehoiakim and Jehoiachin and in the five and twentieth he sets himself to fore-tel and measure out the space of the Captivity therefore these Chapters that handle that main and general head of his Prophesie are laid thus forward and together and then particular matters are laid after So that these 26 27 Chap. to ver 12. do joyn in proper current of time and Chronicle to vers 23. of Chap. 22. and the reason of the interposition of the other Chapters may be conceived of as hath been said In Chap. 26. Jeremy is in danger of his life by the Priests and false Prophets but acquitted by the Elders They alledge two contrary examples one of Hezekiah who piously submitted to Micahs Prophesie and troubled him not for it and the other of Jehoiakim who cursedly slew Urijah for Prophesying the truth the former they propose as a Copy to be followed and the other as a caution not to shed more Prophets blood in murdring Jeremy for too much was lately shed already in the murder of Urijah In Chap. 27. to vers 12. Jeremy is injoyned to make yokes and bonds to denote servitude and subjection to Babel but in the entry of the Chapter there is a visible difficulty for in the beginning of Jehoiakims reign Jeremy is commanded to make bonds and yokes and to send them to certain Kings by the messengers that came to Zedekiah King of Judah now how can Zedekiah be called King of Judah in the beginning of the reign of Jehoiakim since Jehoiakim reigned eleven years and Jehoiachin three months before Zedekiah came to reign Answ. These things are to be understood to be spoken Prophetically concerning Zedekiah as well as concerning Nebuchad-nezzars sons for the Lord by the Prophet fore-tels that Nebuchad-nezzar should reign and his son and Grand-child after him and therefore must the Prophet presently make yokes and bonds and put them of his own neck in token of Judahs subjection which indeed begun in the very next year And he fore-tels withal that Zedekiah should reign and that divers Kings should send Messengers to him and by them should Jeremy send those yokes to those Kings c. World 3401 Division 372 Iehoiakim 3 The latter part of this third year of Jehoiakim is the beginning of Nebuchad-nezzars first year for his first year took up part of Jehoiakims third and part of his fourth this is apparent by comparing Dan. 1. 1. with Jerem. 25. 1. The fourth of Jehoiakim is indeed most commonly reckoned as Nebuchad-nezzars first but we shall observe hereafter that there are intimations sometimes in Scripture to teach us to understand that reckoning according to this account DANIEL 1. to vers 8. And 2 KING XXIV vers 1. 2 CHRON. XXXVI vers 6 7. World 3402 Division 373 Years of Captivity 1 Iehoiakim 4 IN this third year of Jehoiakim Nebuchad-nezzar besiegeth and taketh Jerusalem and Jehoiakim he putteth him in fetters to carry him to Babel but restoreth him again to the Throne as a tributary to the crown of Babel and so Jehoiakim becomes his servant three years Here begins the seventy years Captivity and the seventy years of the rule of Babel Jer. 25. 11 12. 29. 10. In this captivity were carried away Daniel Hananiah Mishael and Azariah and now is that sad Prediction to Hezekiah fulfilled 2 King 20. 18. and that of Zephany Zeph. 1. 8. DAN 1. from vers 8. to 18. DANIEL and his three fellow Nobles now in Babel refuse the Court diet and betake themselves to an austerity of diet but once more to be paralleld in all the Scripture and that was in John the Babtist yet they come on and grow fresh and fat to shew that man liveth not by bread only c. JEREMY XXV IN this fourth year of Jehoiakim which was the first year of Nebuchad-nezzar vers 1. Jeremy prepareth a cup of indignation for Jerusalem and for all the Nations round about it and at last for Sheshach or Babylon it self JEREMY XLVI XLVIII XLIX to vers 34. JEREMY prophesieth against Pharaoh Necho and Egypt foretelling the overthrow of his Army at Carchemish which accordingly came to pass this year and then the Lord avengeth the death of good Josiah as vers 10. This Chapter though it fell under the time of Jehoiakim yet is it laid so far in the Book as after the story of Judahs going into captivity and into Egypt for a reason which shall be touched presently and so shall the method of Chap. 48. 49. be taken into consideration JEREMY XXXVI to vers 9. BARUCH writeth the Prophesie of Jeremy in a Book and readeth it in the Lords House on the solemn Fast day the tenth of Tizri probably in the fourth of Jehoiakim vers 1. This Chapter lieth after many Prophesies of the times of Zedekiah because he would lay the relation of historical things and particularly of Jeremies sufferings together In Chap. 36. is told that he was imprisoned in Jehoiakims time vers 5. and his Book burnt by that wicked King In Chap. 37. is told that he was imprisoned in Zedekiahs time vers 15. and in Chap. 38. how he is put into the dungeon JEREMY XLV A Message comes to Baruch from God upon his writing out of Jeremies Prophesie in the fourth of Jehoiakim The looking back upon Chap. 43. 44. and considering the tenour of them will give light and a reason for the placing of this Chapter and the next following so far in the Book though they are of so early a date in the reign of Jehoiakim Upon Johanans carrying the people into Egypt contrary to the express Word of God Jeremy denounceth sad things to the Jews now in Egypt and sure destruction to Egypt it self this in Chap. 43. from vers 9. c. and in Chap. 44. thorow out Then is laid the relation of the comfort and incouragment that Jeremy gave Baruch many years before the time of the other Prophesies Then Baruchs safety in Aegypt and in her miseries might be thence intimated and observed For thither had Johanan brought Baruch Chap. 43. 6. And the like juncture of Stories was observed at Exod. 18. where Jethroes coming to Israels Camp is storied instantly after the story of the curse passed upon Amalek to shew that he fell not under that curse though he lived in that Nation After the intertexture of this 42 Chapter
captive saith in his seventh year they were three thousand and twenty three Jews and in his eighteenth three thousand and thirty two from Jerusalem in which if the Reader ruminate well upon the matter he will find a great deal of difficulty For 1. He never mentioneth in this reckoning either the Captivity in the fourth of Jehoiakim which was the first Captivity not the Captivity of Jechoniah in which the most people were carried away And. 2. There is no mention else-where of Nebuchad-nezzars carrying away into captivity from Jerusalem either in his seventh year or in his eighteenth but of his doing so in his eighth there is mention 2 King 24. 12. and in his nineteenth Jer. 25. 12. Now for answer 1. To the First The Prophet doth not here speak simply of the persons that were captived but of persons that were captived and put to death for that was the very tenour of his speech in the verse immediately before And for the confirming of this it is observable that in these two verses he mentioneth only the Captives that were caused by an open Rebellion Jehoiakims and Zedekiahs and upon those followed slaughter upon cold blood but in the fourth of Jehoiakim when Daniel and his fellows were captived and when Jechoniah was captived with 18000 more there was no such slaughter because there was no such rebellion And by this very consideration we may learn what was the end of Jehoiakim against whom Jeremy threatned the burial of an Ass although the Scripture hath not clearly expressed it else-where To the second we have given some piece of an answer before more fully now Nebuchad-nezzars first year was properly in Jehoiakims third for then is the first news you hear of him Dan. 1. 1. but withal his first year is counted with Jehoiakims fourth in which the seventy years Captivity began for then he had captived Jerusalem and according to these two reckonings the Scripture reckons sometime by the first as Nebuchad-nezzars first year properly some-time by the second as being his first year over Israel and of the seventy of Captivity after which matter the Scripture looketh with special notice Now Jehoiakims Captivity was in Nebuchad-nezzars eighth according to the first date but it is said to be in his seventh according to the second and the rather because Jechoniah was captived the same year and so the one is distinguished from the other And so Zedeliahs captivity was in Nebuchadnezzars nineteenth according to the first date and propriety but said here to be in the eighteenth according to the second and the rather to include in the number of the captived and slain those whom Nebuchad-nezzar caught of the Jews when he marched away from the siege of Jerusalem the year before when the King of Egypt raised it for then it is not imaginable but he caught some and how he would deal with them they being in open rebellion we may well suppose JEREMY XL. from vers 7. to the end And XLI all 2 KING XXV vers 22 23 24 25. THE dispersed Captains and Companies that had fled for their safety up and down for fear of the Chaldean Army do ralley and come together to Gedaliah the Governour for protection Jeremy amongst these reckoneth Jonathan and the Sons of Ephai the Netophathite which the Book of Kings omitteth either for that these were slain with Gedaliah by Ismael as Jer. 41. 3. and never came to Egypt whither the Book of Kings and Jeremy bringeth those rallied Captives and People after Gedaliahs death Or that Jonathan came as an inferiour to Johanan his brother and that these sons of Ephai the Netophathite came under the colours of Seraiah the Netophathite and so the Book of Kings reckons only the Colonels or chief Commanders In the seventh Month Ismael some younger brother of the Royal blood and ten Nobles of the Court envying Gedaliahs promotion do traiterously murder him This was a very solemn month in it self for the Feast of Trumpets expiation and Tabernacles that should have been in it and in this month of old had Salomon kept the dedication of the Temple and sent the people home with joyful hearts afterwards but how is the matter altered now Ismael also killeth seventy Samaritan Proselites such as were coming to the Feast of Tabernacles and casteth them into a trench that Asa had made to be a stop betwixt the Samaritans and himself then made to keep off Samaritans enemies to their Religion now filled with Samaritans friends to it The little dealing that the Jews had with the Samaritans and the flying about of the Chaldean Troopers had made such interception of intelligence that these poor men knew not of the firing of the Temple though it were in the fifth month till they be upon the way towards it and then understanding of it they rent their clothes c. JEREMY XLII XLIII And 2 KING XXV vers 26. THE Captains and people upon the death of Gedaliah go into Egypt though they had promised to be ruled by the voice of the Lord and though the Lord had flatly forbidden them to go thither and so had done of old that they should never return to Egypt Poor Jeremy is carried along with them and when he comes there he prophesieth both against Egypt and them World 3421 Captivity 20 The Jews are now setled in Egypt and in time they fall to a common and open Idolatry for which Jeremy reproveth them and threatneth them very sore In vers 9. he seemeth to give a close touch upon the Idolatry of Salomons wives the first original of Idolatry to the Kings of Judah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wickednesses of the Kings of Judah and the wickednesses of his wives which indeed may be well construed of every one of their wives But the quaintness of the phrase seemeth to hint some such a particular thing and it may the rather be so understood because he is here taxing the present Idolatry of the Jews wives in Egypt and ripping up the sore to the very head which indeed was first those wives of Solomon Observe in vers 25. how the Hebrew Syntax seemeth to twit these mens base uxoriousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using the Verb in the feminine Gender though he speak to the men Now in the 45 Chap. of this Book of Jeremy vers 1. It is said that Baruch had written these words in a Book at the mouth of Jeremy in the fourth year of Jehoiakim what these very last words mentioned before But this is very unlikely for these last speeches appear to be uttered upon emergency the meaning of it therefore is that Jeremy in the fourth of Jehoiakim had uttered Prophesies to this purpose that Jerusalem should be destroyed and the Land left desolate and the people captived and mischief and misery following them which is cleered to be accomplished in the story of these Chapters and therefore this 45 Chapter is laid here though the story
horns as the Dragon whose deputed she is is pictured Chap. 12. 3. the horns crowned with power and the heads with blasphemies One of his heads had been wounded to death but his deadly wound was healed This seemeth to mean her Monarchical or Kingly power which was extinguisht with the Tarquins but revived in the Caesars and hereby is given intimation from whence to account the beginning of this fifth Monarchy namely from Romes beginning again to be Monarchical and we may well take a hint of this from Luke 2. where at the birth of Christ all the world is taxed by Caesar Augustus Not that Monarchical Government is therefore the worse because thus abused by Rome Heathen no more then Religion is the worse for being abused by Rome Papal Another Beast ariseth like this for power and cruelty but far beyond him in cousenage and delusion Rome Heathen dealt always openly and in down right terms of bloodiness professedly setting it self to destroy Religion But Rome Papal is a mystery of iniquity it goes to work by deceiving and carrying fair pretences therefore it is said that it spake as a Dragon but had horns like a Lamb. It revives the Tyranny of Rome Heathen and Imperial and none must thrive before it that will not bear its badge either some mark or its name or the number of its name which number was the number of a man and his number is six hundred and sixty six In Hebrew numerals Sethur the name of a man in Numb 13. 13. comes just to this number and which being interpreted signifies Hidden or Mystery the very inscription of Rome it self Chap. 17. 5. In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fits it which is the old name of the Roman And in Gencalogical Arithmetick the number of Adonikams family suits with it Ezra 5. 13. which mans name signifies A Lord rising up REVEL CHAP. XIV THE warring 'twixt Michael and his Angels and the Dragon and his Angels and the Dragons making war with seed of the Woman Chap. 12. receiveth illustration in the thirteenth Chapter and in the beginning of this For in Chap. 13. he resigns his Power and Throne to the Beast Rome and makes him chief leader in his Wars and his Angels are men that receive his mark Here the Lamb upon mount Zion is Michael and his Angels and followers are marked with his Fathers Name in their foreheads as Chap. 7. And now as in the eighth ninth tenth and eleventh Chapters the relation is concerning those things that should be against the Church from henceforth the Prophesie is more especially of things that make for the Church and against her enemies As 1. The preaching of the Gospel to the Gentiles ver 6 7. 2. The proclaiming of the ruin of the mystical Babylon proclaimed even from its first rising up a persecutor as Isaiah did Prophesie against the Eastern even before its tyrannical being 3. The Ministry of the Word giving caution against joyning with the Beast and his Image and the danger and damnation that should follow upon joyning with him and the torments described ver 9 10 11. Here the patience of the Saints tried ver 12. and John by a voice from Heaven commanded to write them blessed that die in the Lord from thenceforth ver 13. at once shewing the bitterness of the persecution caused by the Beast that even death should be desirable to deliver the Saints from the trouble and incouraging to stand out against the Beast and his Image even to the death These bitter dealings against the Church ripen the sins of the world ready for cutting down and thereupon Christ is described coming as against Egypt Isa. 19. 1. riding upon a cloud and with a sickle in his hand to reap the Earth As Joel 3. 13. betokening his vengeance against his enemies So the Earth is reaped Harvest and Vintage and all This is a general intimation of Gods judgment and vengeance which is more particularly handled in the pouring out of the Vials Chap. 16. It is observable that the word for reaping of the Earth comes out from the Temple yea though Christ have the sickle in his hand yet an Angel out of the Temple calls to him to reap and another Angel comes out of the Temple with a sickle and a third out of the Temple calls to him to reap As this may be understood to Doctrinal information that the cries and urgencies of the Church to Christ stir him up to avenge them on their enemies Luke 18. 7. so the expressions may be explained by allusive application The putting in of the first sickle to reap the first corn in Judea was by the word and warrant of the Priests and Rulers sitting in the Temple and they that were to reap when they were come to the corn put not in the sickle till the word was given Reap The manner and managing of this business viz. the reaping of the first sheaf is recorded and related by the Talmud Menachoth per. 10. and in Tosaphta ibid. These three men say they that were appointed by the Sanhedrin to reap went out into the valley of Kidron with a great company following them on the first day of the Passover week when now it grew towards evening with three sickles and three baskets One when they came to the place said to them On this Sabbath on this Sabbath on this Sabbath In this basket in this basket in this basket With this sickle with this sickle with this sickle Reap to whom the three answer Well well well I will reap The other says Reap then Then they reap c. Thus phrases taken from known customs do speak the plainer And so is the expression taken from common speech and opinion when it is said in ver 30. The wine-press was troden without the City and blood came out of the wine-press even to the horse bridles Here is treading a wine-press of blood as Christ treadeth in Edom Isa. 63. 1 3. Edom is the common name by which the Hebrew Writers call the Romans The wine-press was without the City alluding to the wine and oyl presses which were without Jerusalem at the foot of mount Olivet Blood came up to the horse bridles An hyperbole by which they expressed great slaughter and effusion of blood So Talm. Jerus in Taanith fol. 69. col 1. describing the woful slaughter that Hadrian made of the Jews at the destruction of the City Bitter saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The horses waded in blood up to the nostrils by the space of a thousand and six hundred furlongs Of that space and extent doth R. Menahem on gen fol. 60. reckon the largeness of the Land of Israel REVEL CHAP. XV. WHAT was spoken in general in the conclusion of the preceding Chapter concerning the treading of the Wine press of Gods wrath is here more particularly prosecuted in the story of the seven Vials At the beginning of which John again calls us to reflect upon the scheme of the Temple
it must it doth make this difficulty which hath cost so much canvasing so easie as a thing needeth not to be more SECTION III. From the promise given to Abram upon his Father Terahs death to the delivery of the people of Israel out of Egypt and to the giving of the Law were 430 years Exod. 12. 40. Gal. 3. 17. THIS sum being joyned to that before of 2083. it maketh the world to be in the two thousand five hundred and thirteenth year of her age when Israel was delivered The delivery out of Egypt Anno mundi 2513. and the Law given This space of time of 430 years betwixt the promise and the Law the Divine Wisdom and Providence cast into two equal portions of 215 years before the peoples going down into Egypt and 215 years of their being there The former moyety was taken up in these parcels Five and twenty years betwixt the giving of the promise and the birth of Isaac compare Gen. 12. 4. with Gen. 21. 5. Sixty years betwixt the birth of Isaac and the birth of Jacob Gen. 25. 26. An hundred and thirty years betwixt the birth of Jacob and Israels going into Egypt Gen. 27. 9. The latter in these Ninety five years from their going into Egypt to the death of Levi. Forty years from the death of Levi to the birth of Moses Eighty years from the birth of Moses to their delivery SECTION IV. From the coming of Israel out of Egypt to the laying of the foundation of Solomons Temple were 480 years 1 King 6. 1. and seven years was it in building ver 38. SO that joyn these 487 that passed from the coming out of Egypt to the finishing of the Temple to the 2513 years of which age the world was when they came out of Solomons Temple finished Anno mundi 3000. Egypt and it will appear that Solomons Temple was finished exactly in the three thousandth year of the World This sum is made up of these many parcels Israel in the Wilderness 40 years Joshua ruled 17 years Othniel judged 40 years Judg. 3. 11. Ehud judged 80 years Judg. 3. 30. Deborah c. 40 years Judg. 5. 31. Gideon 40 years Judg. 8. 28. Abimelech 3 years Judg. 9. 22. Tolah 23 years Judg. 10. 2. Jair 22 years Judg. 10. 3. Jephtah 6 years Judg. 12. 7. Ibsan 7 years Judg. 12. 9. Elon Judged 10 years Judg. 12. 11. Abdon 8 years Judg. 12. 14. Sampson 20 years Judg. 15. 20. 16. 31. Eli 40 years 1 Sam. 4. 18. Samuel and Saul 40 years Acts 13. 21. David 40 years 1 King 2. 11. Solomon 4 years 1 King 6. 1. Total 480. Now among all these parcels there is no number that hath not a Text to warrant it but only the date of the Government of Joshua which yet cannot be doubted of to have been seventeen years seeing that so many years only are not specified by express Text of all the 480 mentioned 1 King 6. 1. And here also may the reader observe that the years that are mentioned in the book of Judges for years of Israels oppression as Judg. 3. 8 14. c. are not to be taken for a space of time distinct from the time of the Judges but included in the sum of their times Now it thus falling out as it is more then apparent that Solomons Temple was finished and perfected in the year of the world 3000. This belike hath helped to strengthen that Opinion that hath been taken up by some That as the World was six days in creating so shall it be six thousand years in continuance and then shall come the everlasting Sabbath And indeed the observation could not but please those that were pleased with this opinion for when they found that the first three thousand years of the World did end in the perfecting of the earthly Temple it would make them to conclude the bolder that the other three thousand should conclude in the consummation of the spiritual SECTION V. From the finishing of Solomons Temple to the falling away of the ten Tribes were 30 years FOR Solomon reigned 40 years 1 King 11. 42. and in the eleventh year of his reign The falling away of the ten Tribes Aâ—no mundi 3030. was the Temple finished 1 King 6. 38. And so count from that year to the expiration of his reign and the beginning of his son Rehoboam and it will appear easily that the falling away of the ten Tribes was 30 years after the Temple was finished and in the year of the World 3030. SECTION VI. From the falling away of the ten Tribes under Jeroboam to the captivity of Judah into Babylon were 390. THESE are thus reckoned in a gross sum by Ezekiel Chap. 4 5. I have laid upon thee the years of their iniquity according to the number of days three hundred and ninety days So shalt thou bear the iniquity of the house of Israel ver 6. And when thou hast accomplished them lie again on thy right side and thou shalt bear the iniquity of the house of Judah forty days I have appointed thee each day for a year Now these are not to be taken for two different and distinct sums as if it were 390 years from the falling away of the ten Tribes to the captiving of the ten Tribes and 40 years from thence to the captiving of Judah for it was but 200 years and a little above an half between the two first periods and above an hundred years between the two last but the forty years are to be reputed and counted within the 390 as the last years of them and marked out so singularly because of Judahs rebellion in and under so clear and powerful preaching of Jeremy who prophesied so long a time among them Now for the casting of these 390 years into parcels as the Books of Kings and Chronicles have done them the surest and clearest way is to make a Chronical table of the collateral Kingdoms of Judah and Israel while they last together from year to year as they will offer themselves to parallel one another In which course some considerable scruples will arise before the Student as he goeth along which unless he see and resolve he will never be able to make the account right and which unless he frame to himself such a Chronical table as is mentioned he will never see nor find out He will by the very Table as he goeth along see that sometimes the years are reckoned compleat as Rehoboams seventeen are counted 1 King 15. 1. Sometimes current as Abijams three 1 King 15. 1 2 9. and Elahs two 1 King 16. 8. But this will breed no difficulty since it is ordinary in Scripture thus variously to compute and since the drawing of his Table will every where shew him readily this variety But these things will he find of more obscurity and challenging more serious study and consideration First It is said that Jeroboam reigned two and twenty years 1 King 14. 20. and Nadab
maintained upon the foundation or because she was a Prophetess and so lodged in some of the buildings or chambers belonging to the Temple For so might women do as 2 Chron. 22. 11 12. SECTION VII S. MATTHEW CHAP. II. Christ at two years old is visited and honoured by the Wisemen The Children of Bethlehem murthered Herod dyeth soon after Christ returneth out of Egypt NOw when Iesus was born in Bethlehem of a a a a a a Vulg. of Juda and this is conceived by Jerom to be the better reading because it is so written ver 6. But in this verse the Evangelist telleth it was in Bethlehem of Judea to distinguish it from Bethlehem in Galilee Joh. 19. 15. and in ver 6. he saith it was in the land of Judah to distinguish it from the lot of Benjamin Judea in the days of Herod the King behold there came b b b b b b Wisemen Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is reserved by the Syr. Arab. Ital. and generally by all Latines the French readeth it Sages in the sense of our English Wisemen from the East to Jerusalem 2. Saying where is he that is born King of the Jews For we have seen his Star in the East and are come to worship him 3. When Herod the King had heard these things he was troubled and all Jerusalem with him 4. And when he had gathered all the chief Priests and c c c c c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX Exod. 5. 6. Joh. 1. 10. 2 Sam. 8. 17. Jer. 36. 10. Ezr. 4. 8. and 7. 12. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 1. 15. Scribes of the people together he demanded of them where Christ should be born 5. They said unto him in Bethlehem of Judea For thus it is written by the Prophet 6. And thou Bethlehem d d d d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as John 1. 4. the Preposition is understood in the Land of Juda art not the e e e e e e the LXX in Mic. 5. use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of smalness of number but Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of smalness of bulk or dignity least among the Princes of Juda for out of thee shall come a Governour that shall rule my people Israel 7. Then Herod when he had privily called the Wisemen enquired diligently of them what time the Star appeared 8. And he sent them to f f f f f f Bethlehem distant from Jerusalem 35 furlongs Just. Matt. Apol. 2. Four miles and almost an half Bethlehem and said Go and search diligently for the young child and when ye have found him bring me word again that I may come and worship him also 9. When they had heard the King they departed and lo the Star which they saw in the East went before them till it came and stood over where the young child was 10. When they saw the Star they rejoyced with g g g g g g As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 61. 10. exceeding great joy 11. And when they were come into the house they saw the young child with Mary his Mother and fell down and worshipped him and when they had opened their treasures they presented unto him gifts h h h h h h Gold and Frankincense they shall bring in Merchandize and also for a present to the King Messias and for the house of the Lord D. Kim◠on Esa. 60. 6. Gold and Frankincense and Myrrhe 12. And being warned of God in a dream that they should not return to Herod they departed into their own Country another away 13. And when they were departed behold the Angel of the Lord appeareth to Joseph in a dream saying Arise and take the young child and his Mother and flee into Egypt and be thou there until I bring thee word for Herod will seek the young Child to destroy him 14. When he arose he took the young child and his mother by night and departed into Egypt 15. And was there until the death of Herod that it might be fulfilled which was spoken of the Lord by the Prophet saying Out of Egypt have I called my Son 16. Then Herod when he saw that he was mocked of the Wisemen was exceeding wroth and sent forth and slew all the children that were in Bethlehem and in all the Coasts thereof from two years old and under according to the time he had diligently inquired of the Wisemen 17. Then was fulfilled that which was spoken by Jeremie the Prophet saying 18. In i i i i i i Rama was the birth place of Samuel 1 Sam. 1. 19. c. Rama was there a voice heard lamentation and weeping and great mourning Rachel mourning for her children and would not be comforted because they are not 19. But when Herod was dead behold an Angel of the Lord appeareth in a dream to Joseph in Egypt 20. Saying Arise and take the young child and his mother and go into the Land of Israel for k k k k k k Compare Exod. 4. 19. they are dead which sought the young childs life 21. And he arose and took the young child and his mother and came into the Land of Israel 22. But when he heard that Archelaus did reign in Judea in the room of his Father Herod he was afraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee 23. And he came and dwelt in a City calleth Nazareth that it might be fulfilled which was spoken by the Prophets He shall be called a Nazarite Reason of the Order TO confirm and prove the Order of this Section and Story requireth some labour because of an opinion ancient and current among men that crosseth the laying of it in this place It hath been generally held and believed almost of every one that the Wisemen came to Christ when he was but thirteen days old and it is written in red Letters in the Kalendar as if it were a golden truth by the title of Epiphany at the sixth of January An opinion which if it were as true as it is common it were readily known where to place this Story of the Wisemens coming namely between the Circumcision of our Saviour and his Presentation in the Temple betwixt Ver. 21 and 22 of Luke 2. But upon serious and impartial examination of this opinion these rubs and unliklehoods lie in the way and make it as incredible for the improbability as it seemeth venerable for its antiquity First to omit the length of their journey from their own Country to Bethlehem their preparation for so long a journy before they set out and their stay at Jerusalem by the way for I cannot think that all that passed there while they were there was done in an instant Secondly how utterly improbable it is that after all this hubbub at Jerusalem upon the Wisemens
by the consent of the Senate make him King of Judea a man composed as if they were his four elements of fawning policy cruelty and unconscionableness Of whose life and actions Josephus Egesippus and others have discoursed at large and it is not seasonable to insist upon them here This only is not impertinent to inquire after what year it was of the reign of Herod when this story of the Wisemens coming to Bethlehem and the butchery upon the children there fell out that it may be seen how long our Saviour was in Egypt before his return upon the tyrants death and how soon it was that the Lord overtook this and the other cruelties of the tyrant with deserved vengeance Josephus Antiq. lib. 14. cap. 26. hath placed the beginning of Herods reign under the hundreth eighty and fourth Olympiad and under the Consulship of C. Domitius Calvinus II. and C. Asinius Pollio and hath summed the length of it to four and thirty years from the death of Antigonus his competitor and seven and thirty from the Romans first declaring of him King Antiq. lib. 17. cap. 10. And with this reckoning of the years of his reign agreeth Egesippus de Excid Jerosol lib. 1. cap. 45. and so doth Eusebius in his Chronicle for the latter sum of seven and thirty but differeth far from the beginning of his reign placing it under the last year of Olympiad 186. eight years at least after the time prefixed by Josephus And reason he hath indeed to differ from his beginning For if Herod began his reign in the Consulship of the men fore-named and reigned but thirty and seven years from thence it will result in the conclusion that he dyed the year before our Saviour was born as may be easily cast by the Catalogue or number of Consuls from Cn. Domitius and Asinius Pollio which was after the building of the City Anno 714 to Cornelius Lentulus and Valerius Messalinus under whom our Saviour was born which was Anno urbis 751. So that this account of years that Josephus hath given though it be true for the number yet can it not be so from that beginning from whence he hath dated them What shall we say then by beginning the thirty seven years of his reign from the time that he was King intire and sans corrival in the Kingdom by the death of Antigonus the last spark of the Asmonean fire Why herein also I find Dion differing from Josephus and Eusebius from them both For whereas Josephus hath related that the sacking of Jerusalem by Socius and the death of Antigonus were under the Consulship of M. Agrippa and Canidius or Caninius Gallus which was Anno urbis conditae 717. Dion in his Roman History lib. 49. hath placed the crucifying of Antigonus and the making of Herod King by Antony under the Consulship of Claudius and Norbanus which was Anno V. C. 716. or a year before And Eisebius hath still laid Herods beginning a year or two after Baronius hath found out a date different from all these namely that Herods years of his Reign are to be begun from the time that he received his Crown from the hands of Augustus after his victory of Antony at the battle at Actium Caesar being then in Rhodes of which story Josephus maketh mention Antiq. lib. 15. cap. 10. Augustus being then a third time Consul and Valerius Messala Corvinus his partner By which account it will follow that our Saviour was born in the nine and twentieth year of Herods reign and that Herod lived till he was about nine years old Which opinion though it best suited to the salving of other passages of Josephus in Chronologie about this time yet it seemeth to be something too corrosive an application and a remedy very harsh upon these respects First Because by this account of his both about the Wisemens coming and Herods death he will have Christ to be nine years in Egypt or thereabout or according to our reckoning seven years or little under Now in his banishment from his own Country the means of his Parents and of his own subsistence in a forreign Land for so long a time is so hard to imagine that it will breed another and no less a scruple then that in hand Secondly the transition of St. Luke from his presenting in the Temple to his coming into Nazareth will seem a great deal the more harsh if eight or nine years are to be taken in between especially with such as Baronius himself who will have nothing to come between at all Thirdly by this opinion must our Saviour be ninteen years old and more at the death of Augustus and then how could he be but beginning to be thirty in the fifteenth of Tiberius Luke 3. For suppose with the Cardinal that he was nine years old at the death of Herod then was he ninteen at the banishment of Archelaus who reigned ten years as appeareth by Josephus Antiq. lib. 17. cap. 15. After Archelaus was removed from his kingdom the same Josephus nameth Cyrenius and Coponius as rulers and disposers of Judea for a season And after Coponius Marchus Ambibuchus was Ruler and after him Annius Rufus and then dyed Augustus Now lay all these together and it will follow that our Saviour could not be less then above twenty years old at the death of Augustus whereas it is most plain by the Gospel that he was but about fifteen Let us therefore take these parcels backward and as they confute the opinion under question so do they help to settle and resolve the question in hand For grant that Coponius Ambibuchus and Rufus ruled their single years apiece after the exile of Archelaus as it is most like they did and more then years apiece they could not do all things well laid together and take before them the ten years current of Archelaus and we have thirteen years backward of our Saviours fifteen at the death of Agustuss and this doth bring us to his two years of age or thereabout which was the time when the Wisemen came to him So that since Archelaus began to reign when Christ was not very much above two years old for that he was something above it may be some months the time that Archelaus wanted of ten years reign compleat will allow and that he could not be more then such a space above the premises well ponderated will conclude it will readily and plainly follow that our Saviours birth was in the five and thirtieth year of Herod and this murder of the children of Bethlehem in his seven and thirtieth but a month or two or such a space before his death Now whereas some stick not to say that he was struck with the wound of death that very night that the children were slain and dyed not many days or hours after in that we cannot be so punctual but that he lived not many months after is more then probable by the collections and computations mentioned well weighed and laid
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
had joyned to them and came out with them On the second day of the month and of their arrival there Moses goeth up into the mountain being called up by the Lord vers 3. and when he cometh down telleth the people the words of the Lord vers 5. If ye will hear my voyce indeed and keep my Covenant ye shall be my peculiar people To which the people even before they know what the Commandments of the Lord would be do promise to obey and hearken not by rash undertaking to perform they knew not what as some have been bold to tax them nor yet presuming upon their own ability to keep the Law as others have concluded upon them but having been trained up from their infancy and instructed in the doctrine of Faith they piously conclude when God cometh to give them a Law and to make a covenant with them that God would not cross himself in the Doctrine of salvation but that the Law that he would now give them should be a Law conducing and leading to Faith still a Schoolmaster to Christ and not an extinguisher of the doctrine of Salvation by him On the third day of the month Moses goeth up into the mountain again vers 9. and is charged to sanctifie the people which accordingly is done on that day and on the fourth and fifth and on the sixth day in the morning the ten Commandements are given SECTION XXVI The Iews Tenet concerning the Law Talm. in Maccoth Rab. Abhuhahh Ner. 1. THE whole Law say they was given to Moses in six hundred and thirteen precepts David in the fifteenth Psalm bringeth them all within the compass of eleven 1. To walk uprightly 2. To work righteousness 3. To speak truth in the heart 4. Not to slander 5. Not to wrong a Neighbour 6. Not to entertain or raise an ill report 7. To vilisie a reprobate 8. To honour them that fear the Lord. 9. That altereth not his oath 10. Not to lend to usury 11. Not to take bribes against the Innocent The Prophet Isaiah brings these to six in Chap. 33. 15. 1. To walk justly 2. To speak righteously 3. To refuse gain of oppression 4. To shake hands from taking bribes 5. To stop the ears from hearing of blood 6. To shut the eyes from seeing of evil Micha reduceth all to three Chap. 6. 8. 1. To do justly 2. To love mercy 3. To walk humbly with God Isaiah again to two Chap. 56. 1. 1. Keep judgment 2. Do justice Amos to one Chap. 5. 4. Seek me Habakkuk also brings all to one Chap. 2. 4. The just by his Faith shall live Thus the Jews witness against themselves while they conclude that Faith is the sum of the Law and yet they stand altogether upon works A Testimony from Jews exceedingly remarkable SECTION XXVII Articles of a believing Iews Creed collected out of Moses Law 1. I believe that salvation is by Faith not by Works WHEN the Talmudick Jews make such a confession as is mentioned instantly before wherein they reduce all the tenor and marrow of the Law under this one doctrine of living by Faith Hab. 2. 4. The just by his Faith shall live it is no woader if the more ancient and more holy Jews under the Law looked for salvation not by their own merits and works but only by Faith This fundamental point of Religion they might readily learn by these two things 1. From the impossibility of their keeping the Law which their consciences could not but convince them of by their disability to hear it and by their daily carriage 2. In that they saw the holiest of their men and the holiest of their services to receive sanctitie not from themselves but from another So they saw that the Priest who was or should be at least the holiest man among them was sanctified by his garments and that the sacrifices were sanctified by the Altar From these premises they could not but conclude that no man nor his best service could be accepted as holy in it self but must be sanctified by another 2. I beleive that there is no salvation without reconciliation with God and no reconciliation without satisfaction The first part of this Article is so plain that nature might teach it and so might it the latter also and laying hereto Moses his lex talionis eye for eye tooth for tooth it made it doubtless 3. I believe that satisfaction shall once be made This they might see by their daily sacrifice aiming at a time when there should full satisfaction be made which these poor things could not do No less did their Jubilec year intimate when men in debt and bondage were quitted The very time of the year when the Jubilee year began calling all Israel to think of a Jubilee from sin and Satans bondage into which mankind fell at the same time of the year 4. I believe that satisfaction for sin shall be made by a man This is answerable to reason that as a man sinned so a man should satifie but Moses's Law about redemption of Land by a kinsman taught Israel to expect that one that should be akin in the flesh to mankind should redeem for him morgaged heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew is both a kinsman and a Redeemer 5. I believe that he shall be more than a man This they learned from the common service about the Tabernacle wherein the high Priest a man as fully hallowed and sanctified as man could be for his outward function yet did he offer and offer again for the people and himself and yet they were unclean still This read a Lecture to every ones apprehension that a meer man could not do the deed of satisfaction but he must be more 6. I believe the redeemer must also be God as well as man The disability of beasts to make satisfaction they saw by their dying in sacrifice one after another and yet mans conscience cleansed never the better The unability of man we saw before The next then that is likely to do this work are Angels But them Israel saw in the Tabernacle curtains spectators only and not actors in the time and work of reconciliation From hence they might gather that it must be God dwelling with man in one person as the cloud the glory of God never parted from the Ark. 7. I believe that mans Redeemer shall die to make satisfaction This they saw from their continued bloody sacrifices and from the covenants made and all things purged by blood This the heedless man-slayer might take heed of and see that as by the death of the high Priest he was restored to liberty so should mankind be by the death of the highest Priest to the glorious liberty of the Sons of God Their delivery from Egypt by the death of a Lamb taught them no less 8. I believe that he shall not die for his own sins but for mans Every Sacrifice read this Lecture when the most harmless of beasts and birds were offered
the Forum There was now some sedition and civil hostility in Alexandria for the Jews having been supprest and opprest by the Greeks all the time of Caius began after his death to stand in their own defence and to rise up against those that had opposed them Claudius by Letter commands the Governor of Egypt to quel the tumult and at the request of Agrippa and of Herod King of Chalcis he sendeth forth an Edict into Syria and Alexandria in behalf and favour of the Jews And another Decree he sent also through the rest of the Roman Empire to the same tenor and for the benefit of the same people beginning with these his Titles Tiberius Claudius Caesar Augustus Germanicus Pont. Maximus Trib. Pleb or Tribunitiae Potestatis Consul designatus II. or second time Consul and so it goes on By these decrees saith Josephus being thus sent to Alexandria and through the whole Empire Claudius declared what opinion he had of the Jews And presently he sent away Agrippa to manage his Kingdom with inlarged Honors and wrote to the Governors of the Provinces and to the Magistrates to favour him And he as it befitted a man that had had happy success returned with speed And coming to Jerusalem he performed or offered Thanks-Offerings omitting nothing that was injoyned by the Law Wherefore he caused many Nazarites to be shaven and the golden Chain which was given him by Caius weighing equally with the iron chain that had bound his Royal hands he hung up * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the inclosures in the consecrate Court over the Treasury for a memorial of his adversity and for a witness of his better fortune Thus Agrippa having performed rightly this his service to God he removed Theophilus the son of Ananus from the High Priesthood and conferred the honour upon Simon the son of Boethus whose name was also Cantheras thus Josephus Antiq. l. 19. c. 4. §. Peter not imprisoned in the second year of Claudius To which let us joyn some of St. Lukes text in the twelfth of the Acts and then let us make use of both together Now about that time saith he Herod the King stretcked forth his hands to vex certain of the Church and he killed James the brother of John with the sword And because he saw it pleased the Jews he proceeded further to take Peter then were the days of unleavened bread Now let the Reader observe in either story one special circumstance of time as in Josephus That Claudius was now second time Consul and in St. Luke that James was slain before Easter and then let him cast whether it were possible at the least probable that so many things should be done and intercede between the beginning of January when Claudius entred his Consulship and Easter as in these Stories must intercede if Peter were imprisoned at the Easter of this year yea though it fell the latest or furthest in the year that ever Easter yet fell For for Claudius to make his decree and disperse it for Agrippa to provide for his journy and part from his friends in Rome for him to travail from Rome to Jerusalem to perform his Sacrifices and Ceremonies there to seek to lay hold upon certain of the Church to light upon James and to kill him and then to apprehend and imprison Peter and all this betwixt Claudius his entry of his Consulship in January and Easter is a thing so incredible especially to him that considereth how slowly great bodies move as Kings and Emperors in their actions as that it seemeth next impossible For it cannot be imagined that this decree for the Jews was the first thing that Claudius did after he was made Consul or that he fell upon that work in the very beginning of January for matters of the City and of Italy one would think should take up the first thoughts of the Consuls when they entred into that Office and not of Jerusalem and Alexandria so many hundred of miles distant and matters of the Romans themselves and not of the Jews a despised Nation But grant that on the very first day he set pen to paper for that decree on the second disperst it and on the third dismissed Agrippa yet must so great a Prince have some preparation for so great a journy he must have some time to part with so great acquaintance it was strange if he waited not some time for a convenient wind and he must take up some reasonable time after he is shipped before he land in Judea After his landing some time was required for such a King in his own Kingdom to prepare for his journy by Land to Jerusalem some for his setling there some for his Sacrifices and performances of the Rites of the Law mentioned and all these before the apprehension of James and that no man knows how long before Easter Let indifferency judge whether all these things were possible to be done in that space of time and then let it censure of the matter in hand To the eviction of this opinion that Peter went to Rome and there began his Episcopacy the second year of Claudius Romanists themselves may be produced that do gainsay it as Salmeron on the twelfth of the Acts who holds that he went thither in Claudius his fourth and he produceth Comestor Nauclerus and Petrus de natalibus of the same opinion with him So likewise Simeon the Metaphrast though he bring Peter from Jerusalem this year for fear of Herod and lead him through many places ordaining Churches and making Bishops yet in conclusion he mentioneth not one word of Rome but bringeth him to Jerusalem again at Passover next Hereupon Surius or at least his Marginist and Baronius are ready to give him the lie and though they both alledge him and applaud him while he serveth their own humor yet here they fly in his face and tell him he is beside the cushion because he is beside their opinion and saith not what they would have him say Upon consideration of what hath been said before we have put over the death of James to the year next following as not seeing it possible to have fallen out this year before Easter all circumstances being well considered and accordingly have we referred thither as the order requireth the imprisonment of Peter and his fleeing for his life or retiring for some other cause which the Romanists will have to have been to Rome and there will we take it into some examination again PART III. The ROMAN History THE Moors rebelling are beaten by Suetonius Paulinus and after him by Cn. Sidius Geta who following them far into the Sands fell into an extream want of water for his Army But by the wicked advice and furtherance of a renegado Moor he obtaineth an extraordinary great rain by Magick to the sufficient refreshing of his Army and to the terror and subduing of the enemy And now did Claudius divide Mauritania into Tingitana and Caesariensis Claudius
his seed to Molech or useth Sorcery or profaneth the Sabbath or eateth holy things in his uncleanness or that cometh into the Sanctuary he being unclean or that eateth fat or blood or what is left of the sacrifice or any sacrificed thing not offered in season or that killeth or offereth up a sacrifice out of the Court or that eateth leaven at the Passover or that eateth ought on the day of Expiation or doth any work on it or that makes oil or incense like the holy or that anoints with holy oil that delayeth the Passover or Circumcision for which there are affirmative precepts All these if done wilfully are liable to cutting off and if done ignorantly then to the fixed sin-offering and if it be unknown whether he did it or no then to a suspensive trespass-offering but only he that defiles the Sanctuary and its holy things for he is bound to an ascending or descending offering Now that we may the better understand what Death by the hand of Heaven and Cutting off mean we are first to take notice that neither of them was any penalty inflicted by the hand or sentence of man but both of them do import a liableness to the wrath and vengeance of the Lord in their several kinds And the Jews do ever account Cutting off to be the higher and more eminent degree of Divine vengeance As to spare more evidences of this which might be given copiously this passage of Maymonides is sufficient and it is remarkable when he saith f f f Maym. in Biath Mikdash per. 4. Is it possible for a Priest that serveth in his uncleanness to stay so little in the Court 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As that he should be guilty of death by the hand of Heaven only and not guilty of cutting off He had had those words but a little before which were cited even now An unclean person that serveth in the Sanctuary profaneth his Service and is guilty of death by the hand of Heaven although he stay not there and then he comes on and is it possible saith he that he should stay so little as to be guilty only of death by the hand of Heaven and not to be guilty of cutting off Apparently shewing that cutting off was the deeper degree and die of guilt and vengeance by the hand of God and Divine indignation By Death by the hand of Heaven in their sense therefore is to be apprehended some such a sodain avengeful stroke as the Lord shewed upon Nadab and Abihu or Ananias and Saphira to take them away And this may the better be collected by two passages usual in the Rabbins about this matter First In that they give up the offence of the Priests drinking wine before they went to serve which is held to have been the offence of Nadab and Abihu g g g â—â—â— per. 1. to death by the hand of Heaven which argues that they mean such a kind of stroke as they two had And secondly In that wheresoever the Law enjoyneth Aaron and his sons and the people about the affairs of the Sanctuary they shall or they shall not do thus or thus lest they die they interpret this of death by the hand of Heaven But what to understand by Cutting off is not so readily agreed among them h h h Kimchi in Esay â—8 Kimchi alledgeth it as the opinion of their Doctors That Dying before fifty years old is death by cutting off Compare Joh. 8. 57. i i i R. Sol. in Gâ—â— 17. Rabbi Solomon saith It is to die childless and to die before his time Baal Aruch giveth this distinction between Cutting off and Death by the hand of Heaven that k k k Arâ—â—h in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cutting off is of himself and of his children but Death by the hand of Heaven is of himself but not of his children But mean it which of these you will or all these together or which may have good probability to conceive a liableness to cutting off from the life of the world to come both this and Death by the Hand of Heaven were held by that Nation with whom the phrases were so much in use to mean not any censure or punishment inflicted by man but an impending vengeance of God and a continual danger and possibility when indignation should seize upon him that was faln under these gilts Anathema Maran Atha one under a curse whensoever the Lord shall come to inflict it as Joh. 3. 18 36. SECT III. Penalties inflicted upon unclean persons found in the Temple Whipping and the Rebels beating IT was not a small awe that this might work in the hearts of the people towards their restraining from going into the Sanctuary in their uncleanness to have this impressed and inculcated upon them as it was continually that such a venture did hazard them both body and soul and brought them ipso facto into Gods dreadful displeasure and into undoubted danger of accrewing judgment But did they let the offender thus alone that had offended as if he was fallen under the guilt of death by the Hand of Heaven or under the guilt of cutting off that they had no more to do with him but leave him to the justice of God and to judgment when it should fall upon him Many a wretch would make sleight of this matter and because sentence upon his evil work was not executed speedily his heart would be fully set in him to do so again as Eccles. 8. 11. Therefore they let not the Delinquent so escape but as he had fallen under the wrath of God so they also brought him under a penalty by the hand of man And this penalty was twofold either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whipping by the appointment of the Judges or mawling and beating by the people 1. There was the penalty of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whipping or scourging upon the censure of the Judges according to the Law Deut. 25. 2. Where he was to receive forty stripes but their Tradition brought it to forty save one 2 Cor. 11. 24. And the reason of this was because they would make a hedge to the Law and whereas that commands that they should not give to a Delinquent that was whipt above forty stripes lest their brother should seem vile unto them they abated one of forty to make sure to keep within compass The measure and manner of their whipping is largely described in the Treatise Maccoth thus in their own words a a a Maccoth per. 3. How many stripes do they give him saith the Mishueh there Why forty lacking one As it is said by a certain number forty stripes that is a number near to forty Rabbi Judah saith he is beaten with full forty and where hath he the odd one above thirty nine Between his shoulders They allot him not stripes but so as they might be triplicated They allot him to receive forty he hath had some of them
began his Reign by the account of the Book of the Maccabees in the one hundred thirty and seventh year of the Reign of the Seleucian family 1 Mac. I. 10. And in the one hundred forty and third year as both that Book and e e e Jos. Ant. l. 12 c. 6. 1 Mac. I. 21. c. Josephus reckon he came up to Jerusalem being invited thither by a wrethed faction of Onias who was also called Menelaus the High Priest and he taketh the City by their means and slew many of the contrary party and took away many of the Holy things and much spoil and so returned to Antioch This was the beginning of those two thousand and three hundred days mentioned in Dan. VIII 13 14. or the days of desolation when the Host and the Sanctuary were both trodden under Foot Two years and some months after namely in the year one hundred and forty five he cometh up again and under colour of peaceableness obtaining entrance he sacketh Jerusalem plundreth the Temple fireth the fairest buildings of the City pulls down the Walls slayeth even some of those that had invited him taketh many thousands prisoners and setteth a Syrian Garrison for a curb to the City and Temple Here was the beginning of those one thousand two hundred and ninety days mentioned Dan. XII 11. The time that the dayly Sacrifice was taken away and the abomination of desolation was set up which space is called a time times and half a time which was three years and an half and some twelve or thirteen days The mischief that this Tyrant and Persecutor wrought to the Temple Nation and Religion is not expressible how he forbad Circumcision abolished Religion burnt the Books of the Law persecuted the Truth murdred those that professed it and defiled the Sanctuary with all manner of abomination insomuch that the Holy Ghost hath set this character upon those sad times that that was a time of trouble such as was not since they were a Nation even to that same time Dan. XII 1. And here began the Story and Glory of Mattatbias the Father of the Maccabean family who withstood this outrage and villany f f f 1 Mac. II. 70. but died in the next year namely one hundred and forty sixth of the Seleucian Kingdom Judas Maccabeus succeeds him in his zeal and command and prevaileth so gallantly against the Commanders appointed by the Tyrant Apollonius Seron Gorgias and Lysâ—as that in the year one hundred forty eight he and his people return and purifie the Temple erect a new Altar restore the Service and keep the Feast of Dedication for eight days and ordain it for an annual solemnity And from thence even till now saith Josephus we keep that Feast and call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Candlemas if I may so English it naming the Feast as I think from this because such a restauration shone upon us unexpected There is mention of this Feast and it was honoured with Christs presence Joh. X. 22. and what was the manner of its solemnity especially by lighting abundance of Candles at it I have shewed in another place Both Josephus and the Book of Maccabeus make it but exactly three years between the time of Antiochus his defiling of the Altar with abomination and Maccabeus his restoring and purifying it again g g g 1 Mac. I. 54. Jos. ubi sup Only the one of them saith its defiling began on the 15 day of the month Cisleu in the one hundred forty and fifth year of the Seleucian Kingdom and the other saith it began on the five and twentieth day of the same month in the same year but both agree that it was purified on the five and twentieth day of the same month in the year one hundred forty and eight which teacheth us how to distinguish upon that passage of Daniel forementioned in Chap. XII 11. namely that the time the daily Sacrifice was taken away was one thousand two hundred and ninety days or three years and an half and some few days over but the time that the abomination that maketh desolate was set up that is Idols in the Temple and an Idol Altar upon the Lords Altar was but three years Antiochus died in Persia within forty five days after the restoring of the Temple as Dan. XII 12. seemeth to intimate when it pronounceth him blessed that cometh to one thousand three hundred thirty and five days for then he should see the Tyrants death h h h Id. ibid. cap. 15. His son Antiochus Eupator who succeeded him was invited into Judea by some Apostate Jews to come to curb Judas Maccabeus who was besieging the Syrian Garrison that was in Jerusalem He cometh with a mighty power forceth Judas into the Temple and there besiegeth him But being straitned for provisions and hearing of stirrings in his own Kingdom he offereth the besieged honourable conditions upon which they surrender But he entring and seeing the strength of the place and suspecting it might be troublesom to him again he breaketh his Articles and his Oath and putteth down the Wall that incompassed the holy ground down to the ground And thus poor Judas and the Temple are in a worse condition than before for the Antiochian Garrison in Jerusalem that was ready upon all occasions to annoy it is not only not removed but now is the Temple laid naked to their will and fury i i i ibid. This Antiochus put Menelaus the High Priest to death and he rewarded him but justly for calling the Tyrant this Mans Father in and he made Alcimus High Priest in his stead one that was not of the High Priests line at all which made Onias who was next to the High Priesthood indeed to flee into Egypt and thereby the favour Ptolomy Philometor he built a Temple parallel to that at Jerusalem And thus hath Jerusalem Temple two corrivals a Temple on Mount Gerizim in Samaria on the North and a Temple in Egypt on the South Of this Temple built by Onias in Egypt the Talmudical Writers do make frequent and renowned mention They speak in the Treatise k k k Succah per. 5. Succah of a great Synagogue or Sanhedrin here in the time of Alexander the Great in which they say there were seventy golden Chairs and a Congregation belonging to it of double the number of Israelites that came out of Egypt And that Alexander destroyed them to bring upon them the curse denounced by Jeremy against their going down into Egypt Jer. XLIV and the curse due to them for the violation of the command Ye shall return thither to Egypt no more l l l Ios. Ant. lib 13 cap. 6. Iuchas sol 14. Yet would Onias venture to build a Temple here again and that the rather building upon that Prophesie Esay XIX 19. There shall be an Altar to the Lord in the Land of Egypt c. Upon which passage take the Gloss of R. Solomon m m
that she was a witch I have therefore cited these passages not only that it may be shewn that there were women Pharisees and so that the name is not taken from interpreting or expounding but that it may be observed also what kind of women for the most part embrace Phariseism namely Widows and Maids under the vail of Sanctity and Devotion hiding and practising all manner of wickedness And so much we gain of the history of the Pharisees while we are tracing the etymology of the word II. That the Pharisees therefore were so called from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Separation is more commonly asserted and more truly and the thing it self as well as the word speaks it so that by a word more known to us you might rightly call the Pharisees Separatists but in what sense has need of more narrow enquiry The differences of the Jewish people are to be disposed here into divers ranks and first we will begin with the Women 1. It were an infinite task to search particularly how their Canons indulged shall I say or prescribed the Woman a freedom from very many rites in which a great part of the Jewish religion was placed How numberless are the times that that occurs in the Talmudic Pandect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Berac cap. 3 hal 3. Women servants and children are not bound to these things e e e e e e Hieros Kiddush fol. 61. 3. Women servants and children are not bound to recite their Phylacteries nor to wear them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Passovers of Women are at their own Will And not to dwell upon things that are obvious let this one serve instead of many f f f f f f Bab. Sotah fol. 21. 2. A certain Matron asked R. Eleazar Why when Aaron sinned in making the Golden Calf the people are punished with a threefold death He answered Let not a Woman be learned beyond her distaff Hirâ—anus his son said unto him Because no answer is given her in one word out of the Law She will withdraw from us three hundred tenth Cori yearly To whom he replied Let them rather go and be burnt than the words of the Law be delivered to Women From hence it appears that the Women that embraced Pharisaism did it of their own free will and vow not by command which the Men Pharisees also did 2. Pass we from the Women to the Men and first to the lowest degrees of Men in the distinction relating to Religion namely to them whom they ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illiterate and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people of the Earth or the Plebeians Of them thus the Gemara in Sotah newly cited g g g g g g Fol. 22. 1. One reads the Scriptures and recites the Mishna and yet he waits not upon the Scholars of the Wise-men what of him R. Eleazar saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is one of the people of the earth R. Samuel bar Nachmani saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold this is an illiterate man R. Jannai saith behold this is a Cuthean R. Achabar Jacob saith behold This is a Magician And a little after Who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the Earth R. Meir saith He that recites not his Phylacteries morning and evening with his prayers But the Wise men say He whosoever he be that lays not up his Phylacteries Ben Azzai saith He who hath not a fringe on his garment R. Jochanan ben Joseph saith He that instructs not his sons in the doctrine of the Law Others say He who although he read the Scriptures and repeats the Traditions yet attends not on the Scholars of the Wise men this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the Earth or the Plebeian Does he read the Scriptures and not repeat the Tradition Behold this man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illiterate The Gloss upon the place speaks thus The people of the Earth are they of whom there is suspicion of Tenths and cleanness that is lest they tithe not rightly nor take care aright concerning cleansings And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the illiterate person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more vile or inferior than the people of the Earth Compare that John VII 49. The people that knoweth not the Law is cursed The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collegians or Associates and Scholars of the Wise men were opposed to these Vulgar persons Under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholars of the Wise men are comprehended all that were learned and studious under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Religious as well learned as unlearned There were some of the learned whom they commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collegians of the Rabbins who as yet were Candidates and not preferred to the publick office of teaching or judging The thing may be illustrated by one Example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Hieros Sanhedr fol. 18. 3. Do the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Collegians enter in to appoint the New Moon R. Hoshaia said When I was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Collegian R. Samuel ben R. Isaac led me in to the appointment of the New Moon but I knew not whether I were of the number or no. And a little after Do the Collegians or Fellows go in to intercalate the year Let us learn this from the example of Rabban Gamaliel who said Let the seven Seniors meet me in the Chamber But eight entred Who came in hither saith he without leave I answered Samuel the little In this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Collegue differs nothing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scholar of a Wise man in that both signifie a Student and a Learned man But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Collegue hath a wider sense denoting all such who have more professedly devoted themselves to Religion and have professed a more devout Life and Rule than the common people whether they were learned or unlearned whether of the Sect of the Pharisees or of the Sadduces or some other Hence you have mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Bab. Berac fol. 44. 2. a religious Samaritan and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Ioma fol. 8. 2. a religious Baker And the phrase seems to be drawn from Psal. CXIX 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am a companion of all those that fear thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They take upon them the habit of Religion See the Babylonian Talmud in l l l l l l Fol. 7. 1. Avodah Zarah in the Gloss. That distinction also is worthy of consideration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Hieros Bava Bâ—thra fol. 17. 1 The greater and the less Religious Yet the word seems sometimes to be appropriated to the Pharisees as being
〈◊〉 Zephaniah the second Priest Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zephaniah the Sagan of the Priests Caiaphas therefore was the High-Priest and Annas the Sagan or Ruler of the Temple who for his independent dignity is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or High-Priest as well as Caiaphas and seems therefore to be named first because he was the others Father-in-law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Chetub fol. 88. 2. fol. 105. 1. There was a dissention between Hanan and the Sons of the chief Priests c. It was in a judicial cause about a Wife requiring her dower c. Where the scruple is who should these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these Chief Priests be Whether the Fathers and heads of the Courses or the High-Priest only and the Sagan It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Cap. 1. of the same Treatise hal 5. a Counsel of Priests which we have already spoken to at Matth. XXVI 3. Now the question is whether by the Sons of the chief Priests be meant the Sons of the Fathers of Courses or the Fathers of Courses themselves or the Sons of the High-Priest and the Sagan where the High-Priest in that Court was like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince in the Sanhedrin and the Sagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of the Sanhedrin k k k k k k Pesikta fol. 11. 4. Moses was made a Sagan to Aaron He put on his Garments and took them off viz. on the day of his Consecration And as he was his Sagan in life so he was in death too VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every valley shall be filled THE Jews have a Tradition that some such thing was done by the cloud that led Israel in the Wilderness Instead of many instances take the Targumist upon Cant. II. 6. There was a cloud went before them three days journey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take down the hills and raise the valleyes It slew all fiery Serpents in the Wilderness and all Scorpions and found out for them a fit place to lodge in What the meaning of the Prophet in this passage was Christians well enough understand the Jews apply it to levelling and making the ways plain for Israel's return out of Captivity for this was the main thing they expected from the Messiah viz. to bring back the Captivity of Israel l l l l l l Beresh rabb fol. 110. 3. R. Chanan saith Israel shall have no need of the Doctrine of Messiah the King in time to come for it is said to him shall the Gentiles seek Isai. XI 10. but not Israel If so why then is Messiah to come and what is he to doe when he doth come He shall gather together the Captivity of Israel c. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of these stones to raise up Children unto Abraham WE do not say the Baptist played with the sound of those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Banaia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abanaia He does certainly with great scorn deride the vain confidence and glorying of that Nation amongst whom nothing was more ready and usual in their mouths than to boast that they were the Children of Abraham when he tells them that they were such Children of Abraham that God could raise as good as they from those very stones VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that hath two Coats let him impart to him that hath none IT would be no sense to say he that hath two Coats let him give to him that hath not two but to him that hath none For it was esteemed for Religion by some to weare but one single Coat or Garment Of which more elsewhere VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exact no more than that which is appointed you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Sanhedr fol. 25. 2. When the Rabbins saw that the Publicans exacted too much they rejected them as not being fit to give their testimony in any case Where the Gloss hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too much that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More than that which is appointed them And the Father of R. Zeirah is commended in the same place that he gently and honestly executed that trust He discharged the Office of a Publican for thirteen years when the Prince of the City came and this Publican saw the Rabbins he was wont to say to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go my people enter thou into thy Chambers Isai. XXVI The Gloss is Lest the Prince of the City should see you and taking notice what numbers you are should encrease his tax yearly VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither accuse any falsly LEVIT XIX 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither lye one to another Job XXXV 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The oppressed See Psal. LXXII 4. CXIX 122. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. n n n n n n Dion Cass. lib. 58. a little from the beginning The manner of sycophants is first to load a person with reproaches and whisper some secret that the other hearing it may by telling something like it become obnoxious himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With your wages A word used also by the Rabbins o o o o o o Midr. Schir fol. 5. 3. The King distributeh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wages to his Legions p p p p p p Sanhedr fol. 18. 2. The King is not admitted to the intercalation of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the Opsonia That is lest he should favour himself in laying out the years with respect to the Souldiers pay VERS XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like a Dove IF you will believe the Jews there sate a golden Dove upon the top of Solomon's Scepter q q q q q q Bemidb. rabh fol. 250. 1. As Solomon sate in his throne his Scepter was hung up behind him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the top of which there was a Dove and a golden crown in the mouth of it VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being as was supposed the Son of Ioseph A Parable r r r r r r Schemoth rabba fol. 160. 4. There was a certain Orphaness brought by a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epitropus or Foster-father an honest good man At length he would place her in Marriage A scribe is called to write a bill of her dower Saith he to the girl what is thy name N. saith she What the name of thy Father She held her peace To whom her Foster-father why dost thou not speak Because saith she I know no other Father but thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that educateh the child is called a Father not he that begets it Note that Joseph having been taught by the Angel and well satisfied in
repeat nothing here Which method I have taken in several places in this Evangelist where he relates passages that have been related before and which I have had occasion to handle as I met with them CHAP. XXII VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Captains THEY are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 52. Captains of the Temple And in the singular number the Captain of the Temple Acts IV. 1. but who should this or these be I. All know that there was a Roman Garrison in the Castle of Antonia whose charge especially was to suppress all Tumults and Seditions in the Temple But was the Tribune or the Centurions of that Garrison called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Captains of the Temple Surely rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Captains of the Castle of Antonia And indeed it appears not that the Roman Captains had conspired against the life of Christ that Judas should betake himself to them to make a bargin for the betraying of him II. The conjecture might be more probable of those Rulers in the Temple concerning whom we have this mention a a a a a a Shekalin cap. 5. These are the Rulers that were in the Temple Johanan ben Phineas Governour of the Seals Ahijah set over the drink offerings Matthiah ben Samuel that presided over the Lots c. But to me it seems beyond all doubt that the Captains of the Temple were the Captains of the several Watches b b b b b b Middoth cap. 1. In three places the Priests kept Watch and Ward in the Temple viz. in Beth Abtenes Beth Nitsots and Beth Mokad The Levites also in one and twenty places more Whereas therefore these Watches or Guards consisted every one of several persons there was one single person set over each of them as their Captain or the head of that Watch. And this way looks that of Pilat Matth. XXVII 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have a watch of your own let some of them be sent to guard the Sepulchre III. The Captain of the Temple therefore distinctively and by way of eminence so termed I would suppose him whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ruler of the Mountain of the House who was the chief of all the heads of those Wards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c c c c Middoth ubi supr hal 2. The Ruler of the Mountain of the Temple takes his walks through every watch with Torches lighted before him and if he found any upon the Watch that might not be standing on his feet he said Peace be with thee but if he found him sleeping he strack him with a stick and it was warrantable for him to burn the Garments of such an one And when it was said by others what is that noise in the Court the answer was made it is the noise of a Levite under correction and whose Garments are burning for that he slept upon the Watch. R. Eliezer ben Jacob said they once found my Mother's Son asleep and they burnt his Cloaths Compare this passage with Revel XVI 15. Behold I come as a Thief Blessed is he that watcheth and keepeth his Garments lest he walk naked and they see his shame It is easie distinguishing this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Captain of the mountain of the Temple from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ruler of the Temple or the Sagan The former presided only over the Guards the latter over the whole Service of the Temple And so we have them distinguished Acts IV. vers 1. there is the Captain of the Temple and Annas who was the Sagan VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my body THE words of the institution of the Holy Eucharist throughout the whole contain a reflection partly by way of Antithesis partly by way of Allusion I. This is my body Upon the account of their present celebration of the Passover these words might very well have some reference to the body of the Paschal Lamb. The body I say of the Paschal Lamb. For the Jews use this very phrase concerning it d d d d d d Maimon in Hhamets Umatsah cap. 8. They bring in a Table spread on which are bitter Herbs with other Herbs unleaven'd Bread Pottage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Body of the Paschal Lamb. And a little after He eateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Body of the Passover From whence our Saviour's meaning may be well enough discerned viz. that by the same signification that the Paschal Lamb was my body hitherto from hence forward let this Bread be my body II. Which is given for you But the Apostle adds which is broken for you Which indeed doth not so well agree with the Paschal Lamb as with the Lamb for the daily Sacrifice for as to the Paschal Lamb there was not a bone of it broken but that of the daily Sacrifice was broken and cut into several parts and yet they are both of them the Body of Christ in a figure And although besides the breaking of it there are these further instances wherein the Paschal Lamb and that of the daily Sacrifice did differ viz. 1. That the daily Sacrifice was for all Israel but the Paschal for this or that Family 2. The daily Sacrifice was for the attonement of sin the Passover not so 3. The daily Sacrifice was burnt but the Passover eaten yet in this they agreed that under both the body of our Saviour was figured and shadowed out though in a different notion III. This do in remembrance of me As you kept the Passover in remembrance of your going out of Egyt e e e e e e Beracoth cap. 1. hal ult Thou shalt remember the day of thy going out of Egypt all the days of thy life Ben Zuma thus explains it the days of thy life that is in the day time all the days of thy life that is in the night time too But the wise men say the days of thy life that is in this age all the days of thy life that the days of the Messiah may be included too But whereas in the days of the Messiah there was a greater and more illustrious redemption and deliverance than that out of Egypt brought about with the Jews good leave it is highly requisite that both the thing it self and he that accomplished it should be remembred We suspect in our Notes upon 1 Cor. XI as if some of the Corinthians in their very participation of the Holy Eucharist did so far Judaize that what had been instituted for the Commemoration of their redemption by the death of Christ they perverted to the Commemoration of the going out of Egypt and that they did not at all discern the Lord's body in the Sacrament Under the Law there were several eatings of Holy things The first was that which Siphra mentions f f f f f f Fol. 24. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
mountain than in that cursed place Saith the R. I will tell you what you are like you are like a god greedy after carrion so you when you know that Idols are hid under this mountain as it is said Gen. XXXV 4. and Jacob hid them you are acted with a greedy desire after them They said amongst themselves seeing he knows there are Idols hidden in this mountain he will come in the night and steal them away And they consulted together to have kill'd him but he getting up in the night stole away Somewhat akin to this Temple on Gerizzim was that built by Onias in Egypt the story of which you have in l l l l l l Antiqu. lib. 13. 6. Josephus and the description of it m m m m m m De Bell. lib. 7. cap. 37. Of this Temple also the Gemarists discourse n n n n n n Menacoth fol. 109. 2. from whom we will borrow a few things Simeon the Just dying said Onias my Son shall minister in my stead For this his brother Shimei being older than he by two years and an half grew very envious He saith to his brother Come hither and I will teach thee the rule and way of ministring So he puts him on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and girds him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you shall have the meaning of the words by and by and then setting him by the Altar crys out to his brethren the Priests see here what this man hath vow'd and does accordingly perform to his wife viz. that whenever he minister'd in the High Priesthood he would put on her Stomacher and be girt about with her girdle The Gloss upon the place saith that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a leathern garment but Aruch from Avodah Zarah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Abba saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stomacher of the heart What the word in this place should mean is plain enough from the story it self Shimei that he might render his brother both ridiculous and odious to the rest of the Priests perswades him to perform his services with his wife's Stomacher instead of the Brest-plate of the High Priest and her girdle instead of that curious one they were wont to be girt with c. The story goes on His brethren the Priests upon this contrive his death but he escaping their hands fled into Alexandria of Egypt and there building an Altar offer'd Idolatrous sacrifices upon it These are the words of R. Meir but R. Judah tells him the thing was not so for Onias did not own his brother Shimei to be two years and an half older than himself but envying him told him come and I will teach thee the rule and method of thy Ministry And so as R. Judah relates the matter the Tables are turn'd the whole scene alter'd so that Onias perswades his brother Shimei to put on his wife's Stomacher and gird himself with her girdle and for that reason the Priests do plot the death of Shimei But when he had declar'd the whole matter as it was indeed then they design to kill Onias He therefore flying into Alexandria in Egypt builds there an Altar and offer'd sacrifices upon it to the name of the Lord according as it is said o o o o o o Isa. XIX 19. In that day shall be an Altar to the Lord in the midst of the land of Egypt And now it is at the Readers choice to determine which of these two Temples that in Egypt or this upon Gerizzim are built upon the best foundation the one by a fugitive Priest under pretence of a Divine Prophesie the other by a fugitive Priest too under pretence that that Mount was the Mount upon which the blessings had been pronounced Let the Jews speak for themselves whether they believed that Onias with pure regard to that Prophesie did build his Temple in Egypt and let every wise man laugh at those that do thus perswade themselves However this is certain they had universally much more favourable thoughts of that in Egypt than this upon Mount Gerizzim hence that passage in the place before quoted If any one say I devote an whole burnt-offering let him offer it in the Temple at Jerusalem for if he offer it in the Temple of Onias he doth not perform his vow but if any one say I devote an whole burnt-offering for the Temple of Onias though he ought to offer it in the Temple at Jerusalem yet if he offer it in the Temple of Onias he acquits himself R. Simeon saith it is no burnt-offering Moreover if any one shall say I vow my self to be a Nazarite let him shave himself in the Temple at Jerusalem for if he be shaven in the Temple of Onias he doth not perform his vow but if he should say I vow my self a Nazarite so that I may be shaven in the Temple of Onias and he do shave himself there he is a Nazarite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And ye say that in Ierusalem c. What did not the Samaritans themselves confess that Jerusalem was the place appointed by God himself for his Worship No doubt they could not be ignorant of the Temple which Solomon had built nor did they believe but from the times of David and Solomon God had fixed his name and residence at Jerusalem And as to their prefering their Temple on Gerizzim before that in Jerusalem notwithstanding all this it is probable their boldness and emulation might take its rise from hence viz. they saw the second Temple falling so short of its ancient and primitive glory they observ'd that the Divine presence over the Ark the Ark it self the Cherubims the Urim and Thummim the spirit of Prophesie c. were no more in that place VERS XXXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know that Messias cometh IF the Samaritans rejected all the Books of the Old Testament excepting the five Books of Moses it may be a question whence this woman should know the name of Messias for that it is not to be found throughout the whole Pentateuch From whence also may further arise a twofold enquiry more one whether the Samaritans were of the same opinion with the Sadducees the other whether those Sadducees that liv'd amongst the Jews rejected all the Books of the Old Testament excepting those of Moses only Perhaps they might so reject them as to forbid their being read in their Synagogues in the same manner as the Jews rejected the Hagiographa but the question is whether they did not use them read them and believe them as the Jews did those holy writings p p p p p p Schabb. fol. 115. 1. They snatch all the sacred Books out of the fire though on the Sabbath day whether they read or whether they read them not The Gloss is Whether they read them that is the Prophets which they are wont to read in their
use of this Sacrament might shew that they renounced their Judaism and professed the Faith and Oeconomy of the Gospel III. Our Communion therefore in this Sacrament is not so much Spiritual as External and declarative of our common and joynt profession of the Christian Faith We are far from denying that the Saints have a Spiritual Communion with God and among themselves in the use of the Eucharist yea we assert there is a most close Communion between true believers and God But what is that Spiritual Communion of Saints among themselves Mutual love one heart prayers for one another c. But they may exercise the same Communion and do exercise it when they meet together to any other part of Divine Worship They may and do act the same thing when they are distant from one another Therefore their Communion in this Sacrament which is distinctly called the Communion of the Eucharist is that they meet together and by this outward sign openly and with joynt minds profess that they are united in one sacred knot and bond of Christian Religion renouncing all other Religions IV. When therefore we approach to the Eucharist in any Church we do not only communicate with that congregation with which we associate at that time but with the whole Catholic Church in the profession of the true Evangelic Religion VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye do shew the Lords death IT is known what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Passover Supper was namely a Declaration of the great works of God in the deliverance of the people out of Egypt The same as it seems would these Judaizing Corinthians retain in the Lords Supper as if the Eucharist were instituted and superadded only for that commemoration The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does very well answer to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Declaration and while the Apostle admonisheth them that the death of Christ is that which is to be declared it may be gathered that they erred in this very thing and looked some other way VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unworthily THE Apostle explains himself vers 29. Where we also will speak of this verse VERS XXVIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let a man examine himself c. HE had said before verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they which are approved may be made manifest And in the same sense he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let a man approve himself in this place not so much Let him try or examine himself as Let him approve himself that is Let him shew himself approved by the Christian Faith and Doctrine So Chap. XVI 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whomsoever ye shall approve We meet with the word in the same sense very often VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not discerning the Lords body THIS is to be meant of the proper act of the understanding viz. Of the true judgment concerning the nature and signification of the Sacrament If it were said indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not discerning the Lord it might be rendred in the same sense as He knew not the Lord that is he loves him not he fears him not he worships him not But when it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not discerning the body it plainly speaks of the act of the understanding He does not rightly distinguish of the body of the Lord. And this was a grievous error of these Judaizing Corinthians who would see nothing of the body of Christ in the Eucharist or of his death their eyes being too intent upon the commemoration of the Passover They retained the old Leaven of Judaism in this new Passover of the Eucharist And this was their partaking of the Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unworthily as assigning it a scope and end much too unworthy much too mean Ther are alas among Christians some who come to this Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unworthily but whether this unworthily of the Corinthians be fitly applied to them I much doubt How mean soever I am let me speak this freely with the leave of good and pious men that I fear that this discourse of the Apostle which especially chastized Judaizers be too severely applyed to Christians that Judaize not at all at least that it be not by very many Interpreters applied to the proper and intended scope of it Of these Corinthians receiving the Eucharist unworthily in the sense of which we spake the Apostle speaks two dreadful things I. That they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guilty of the body and blood of the Lord vers 27. With this I compare that of the Apostle Heb. X. 29. He hath trampled under foot the Son of God and hath counted the blood of the Covenant by which he the Son of God was sanctified a common thing And Heb. VI. 6. They crucify again to themselves the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and put him to an open shame Of whom is the discourse Not of all Christians that walked not exactly according to the Gospel rule although they indeed esteem and treat Christ too ignominously but of those that relapse and Apostatize from the Gospel to Judaism whether these Corinthians too much inclined and are admonished seasonably to take care of the same guilt for when any professing the Gospel so declined to Judaism that he put the blood of Christ in subordination to the Passover and acknowledged nothing more in it than was acknowledged in the blood of a Lamb and other Sacrifices namely that they were a mere commemoration and nothing else oh how did he vilify that blood of the eternal Covenant He is guilty of the blood of the Lord who assents to the shedding of his blood and gives his vote to his death as inflicted for a mere shaddow and nothing else which they did II. That they ate and drank 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judgment to themselves But what that judgment is is declared vers 30. Many are sick c. It is too sharp when some turn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Damnation when the Apostle saith most evidently vers 32. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When we are judged we are chastened that we should not be condemned Thus as in the beginning of the Mosaical Dispensation God vindicated the honour of the Sabbath by the death of him that gathered sticks and the honour of the worship in the Tabernacle by the death of Nadab and Abihu and the honour of his Name by the stoning of the Blasphemer so he set up like monuments of his vengeance in the beginning of the Gospel Dispensation in the dreadful destruction of Ananias and Sapphira for the wrong and reproach offered to the Holy Ghost in the delivery of some into the hands of Satan for contempt of and enmity against the Gospel in this judgment for the abuse of the Eucharist in the destruction of some by the Plague for Nicolaitism Revel II. 23 c. VERS XXXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
find almost in all the Epistles of the Apostles more especially in the second Epistle of S. Peter and in this Epistle of S. Jude throughout These are they that the Text saith were spots certain deceivers crept in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 4. men that took on them to have the Spirit but were sensual not having the Spirit vers 19. and filthy dreamers vers 8. These were the Spots What these Feasts of Charity were is some scruple The more general opinion is that they were Solemn Meals which every Congregation had and eat at together at receiving the Sacrament some think instantly before some after And the groundwork of this opinion is that I Cor. XI 21. In eating every one taketh before other his own supper Thereupon Beza without any sticking At those Feasts saith he which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they received the Sacrament as is plain out of I Cor. XI Whereas such Feasts as these Suppers were as far from the Apostles meaning as the Apostle is far from commending or approving them For you may observe that he doth not only nor so much condemn the misdemeanors at those suppers as he doth the suppers themselves as a misdemeanor For 1. He tells plainly that by them they vilified the Church or the place of their publick meeting 2. That they shamed the poor who could not bring in so good commons and victuals And 3. That if they were so hungry they should eat everyone at home There are such dreadful and terrible glosses made of the unworthy eating and drinking at these Feasts here mentioned that many Christians now a days are terrified from partaking of the Lords Supper for fear lest they fall under this unworthy eating and drinking and the Judgment consequent upon it Whereas I know you will think it strange if I say it yet I fear not to say it that I believe there is not a Christian now in the World that receives the Sacrament unworthily in that sence the Apostle speaks of unworthy receiving there Mistake me not I say in that sence that the Apostle speaks of there For whereas all Churches consisted then of Jews and Gentiles and this of Corinth particularly as appears in the story of its first planting Acts XVIII and hence were their divisions this was the cause of their other divisions I Chap. I. 12. The Gentile party saying I am of Paul c. The Jewish party even in all Churches in this Church undoubtedly hankered too much after their old Judaism this old leaven that the Apostle gives them caution against Chap. V. 8. Two smacks of Judaism you find them tainted with which the Apostle hints in that XI Chap. before he speaks of their misreceiving of the Sacrament The first was that the men would not pray but with their faces covered Which was a meer Judaizing superstition And the other that they wore long hair as it appears by his so smartly reproving the thing which relished of the rite of Nazarites a meer Judaick custom Upon that very account did Absalom wear his long hair which some think he did of pride because that kind of pride is grown into fashion among us But he did it as being or pretending to be under a Nazarites vow II Sam. XV. 8. And as they thus Judaized in those two things and I might shew their speaking with strange Tongues c. had a smatch of Judaism also So did they Judaize about the Sacrament It was a common and generally received opinion among the Jewish Nation That Messiah when he came should no whit alter much less abolish any of their Mosaick Ordinances but should inhance them to a greater glory That he should make their Sacrifices Purifications Sabbaths Festivals and all other usances far more resplendent and glorious than ever they had been According to this opinion did these Jewish Christians of Corinth understand and conceive concerning the Sacrament They observed not that it was a Remembrance of Christs death which the Apostle minds them to observe vers 26. nor did they discern the Lords body at all in it as the Apostle lasheth them for not doing vers 29. But they reputed it only as a farther inhancement of their delivery out of Egypt and that Christ had only ordained it as a further addition to this Passover and to that Memorial Hence those Procoenia were in imitation of the Passover-suppers Judaizing in them and in their opinion and receiving of the Sacrament Which were as far from being any ground for these Feasts of Charity in that sence that they are commonly interpreted in as Judaism from Christianity Error from Truth as a thing odious and to be abhorr'd in Christianity from a thing laudable and of divine approval If therefore I may have liberty to dissent from an opinion so generally received I should say these Feasts of Love were the Entertainment of strangers It was a constant custom among the Jews that at every Synagogue a place and persons were appointed for the reception of strangers as appears by their own Writings That this custom was translated into Christian Congregations may be concluded partly by the necessity of such a thing at that time when the Apostles and Disciples went abroad to preach without mony or provision of their own and could not have subsisted without such entertainments and partly because we read of Gaius Rom. XVI 23. and Phaebe vers 1. and women that washed strangers feet So did these false Teachers walk abroad and came as strangers for they crept in unawars vers 4. taking on them to be true and so the Churches entertained them in such entertainments in those Feasts of Charity at the common charge looking on them as true Ministers and Disciples but they proved Spots and Rocks for so the Greek word signifies in those entertainments Spots that shamed the company they conversed with and soiled them with the filth of Errors and false Doctrines and Rocks at which multitudes of Souls dashed splitted and shipwracked Faith and their Salvation I am not ignorant of the variety of Reading and Interpretation of these words as much as in most places but I shall not insist upon that for it would be but expence of time since both Antiquity embraceth the Reading as we do and an easie discovery might be made by what mistakes other Readings and Interpretations took place In the words there are three parts I. The Persons in the first word These II. One particular act of theirs hinted in the last words they crept into their Feasts of Charity III. What and how they proved there they were Spots or Rocks and did mischief I might take up words by way of Descant upon the present occasion and tell you what are Spots in the Feasts and Entertainments Riot and Drunkenness obscene and filthy Communication Quarrelling and Contention Uncharitableness and Forgetting of the Poor these and other things are Spots But I keep close to the Apostles meaning and consider the persons he speaks of
power and his seat and great authority IT is recorded of Hannibal that great Commander and Enemy of Rome that being but a Youth he put himself under an Oath before the Altar of maintaining a perpetual enmity against that City And he proved as big as his Word and Oath This day may justly call upon England to ingage in such a feud and hostility against the same City For on this day she proclaimed open feâ—d and hostility against England This day she shewed that her Doctrine and practise and Church is not to be reconciled to her Doctrine destruction her Practise murther her Charity cruelty her Piety barrels of powder In a word as Joab to David 2 Sam. XIX 6. Thou hast declared this day that thou regardest neither Princes nor Servants for this day I perceive that if Absalom had lived and we all had died this day then it had pleased thee well This day she declared that she regarded neither Princes nor Servants who this day may perceive that if Absalom had lived and we had all died if Popery might have lived though all England had perished she had liked it well and indeed that was her great desire and great design The day commemorates a Devilish plot and a Divine deliverance and the work of the day very sutable is as to render all our Praises and Thanksgivings possible to the Author of our Deliverance so to whet our detestation against the Author of such a Plot and Design To help on this latter I have chosen these words that I have read that out of them I may lay before you the picture of that City that fathered and fostered such a Plot and the sight of that may help on the former and set an edge upon our Thanksgivings when we see from whom and from what we were delivered The words that I have read I look upon as one of the most remarkable passages in this book which book hath not a few passages very remarkable That the Devil should give his seat and Authority and Power to Rome For that by the Dragon is meant the Devil there is none can doubt and that by the Beast spoken of here and whose story runs on through the greatest part of the Book is meant Rome needs not much proving for Romanists themselves do not deny it Before I proceed further I cannot but remember and mention two things which are recorded by Roman Historians themselves concerning their City I. They tell you that the proper Name of Rome was a great secret and that very few knew it and that it was not to be uttered And Pliny tells you of a man that was put to Death for calling Rome by its secret proper Name Our Apocalyptick doth not mention Rome by name in all this Book but truly he gives it its very proper and significant name one while calling it Babylon Chap. XVII 18. Another while Egypt and Sodom Chap. XI 8. And what qualities of Babylon Egypt and Sodom were every one very well knows II. Those Historians tell you that whereas it was commonly known under what Tutelar God or Deity other Cities were some under Mars some under Jupiter some under Hercules it was utterly unknown who was the Tutelar God of Rome Our Apocalyptick here resolved that scruple he tells you who is the Patron and Deity of that City under whose Tutelage and Guardianship it is viz. of the Dragon the old Serpent the Devil who gives his seat and power and great authority to it For that Rome is meant here and all along through divers Chapters forward is not only the consent and opinion of antient Fathers not only of Protestants but the very Romanists themselves grant it if you will but grant the distinction twixt Imperial and Papal Heathen and Christian. And indeed our Apostle hath so plainly charactered it that it cannot be denied that he means that City In Chap. XVII 9. He telleth that the Scarlet where that is drunk with the blood of the Saints sitteth on seven Mountains which is the very character of Rome in her own Poets and Historians and they reckon the seven Mountains by name on which the City stood and at vers 18. he saith The whore which thou sawest is that great City which reigneth over the Kings of the Earth Now he is a meer stranger to History that knoweth not that Rome when John wrote this Revelation ruled all Kings and Kingdoms and even any one may gather so much from Luke II. 1. where it is said There went out a Decree from Cesar Augustus that all the World should be taxed meaning only the Roman Empire which is reputed there as ruling and spreading over all the World Divers more demonstrations might be given but they need not since Papists themselves cannot but grant it So that the subject of the matter in the Text thus understood yields us this clear Doctrine and Demonstration That Rome is the Devils seat his Deputy and Vicegerent one that the Devil hath invested in his own Throne and Power and set it as Vice-Devil upon Earth And can any good thing come out of such a Nazareth as this It is no wonder if sire and gunpowder mischief and destruction come from this City when it is as it were the Deputy-Hell that the Devil hath constituted on Earth to act his authority and power Glorious things are spoken of the City of God Psal. LXXXVI 3. But what things are to be spoken of the City of the Devil I shall not fetch colours any where from abroad to paint out its blackness though Histories relate infinitely horrid actions of it as black as Hell I shall only use those colours that are afforded by the Scripture and take my discourse only from within the compass of that When you read of the Devils shewing Christ all the Kingdoms of the Earth and the glory of them do you not presently conceive that he shewed him Rome and her dominion and glory For there was no glory and pomp on Earth then comparable to her glory and pomp And when you read that he said All these will I give thee if thou wilt fall down c. that he offered to make him Cesar And when he saith For that is mine and to whomsoever I will I give it how agreeable is it with the Text that that seat authority and power was the Dragons but he gave it to that Beast It is not so said of the other Monarchies that had gone before It is not so said of Babylon Greece c. that the Devil gave them their Power and Authority as it is said of Rome in this place nor indeed could it so properly be said of them as I shall observe afterward And here I doubt the fift Monarchy Man is foully mistaken in his reckoning when he accounts the fift Monarchy to be the Kingdom of Christ whereas indeed the fift Monarchy was this Kingdom of the Devil In the second and seventh Chapter of Daniel you read of the four Monarchies