f. 71. 1. Three years and an half did Hadrian Beseige Bittar x x x x x x Ibid. f. 66. 2. The judgment of the Generation of the Deluge was twelve months The judgment of the Aegyptians twelve months The judgment of Job was twelve months The judgment of Gog and Magog was twelve months The judgment of the wicked in Hell twelve months But the judgment of Nebuchadnezzer was three years and an half and the judgment of Vespasian three years and an half y y y y y y Ibid. f. 79. 2. Nebuchadnezzar stayed in Daphne of Antioch and sent Nebuzaradan to destroy Jerusalem He continued there for three years and an half There are many other passages of that kind wherein they do not so much design to point out a determinate space of time as to allude to that miserable state of affairs they were in under Antiochus And perhaps it had been much more for the reputation of the Christian Commentators upon the Book of the Revelations if they had looked upon that number and the forty and two months and the thousand two hundred and sixty days as spoken allusively and not applied it to any precise or determinate time But the way whiles we are speaking of the Persecution under the Greeks we cannot but call to mind the story in the second Book of Maccab. VII of the Mother and her seven Sons that underwent so cruel a Martyrdom because we meet with one very like it if not the same only the name changed z z z z z z Gittim fol. 57. 2. We are killed all the day long we are accounted as sheep for the slaughter Psal. XLIV Rab. Judah saith this may be understood of the Woman and her seven Sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They brought forth the first before Cesar and they said unto him worship Idols He answered and said to them it is written in our Law I am the Lord thy God Then they carried him out and slew him They brought the second before Caesar c. Which things are more largely related in Echah Rabbathi a a a a a a Fol. 67. 4. 68. 1. where the very name of the Woman is expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mary the Daughter of Nachton who was taken Captive with her seven Sons Cesar took them and shut them up within seven grates He brought forth the first and commanded saying worship Idols c. The Story seems wholly the same only the names of Antiochus and Cesar changed of which the Reader having consulted both may give his own judgment And because we are now fallen into a comparing of the story in the Maccabees with the Talmudists let us compare one more in Josephus with one in the same Authors Josephus tells us that he foretold it to Vespasian that he should be Emperour b b b b b b De Bell. Jud. lib. 3. cap. 27. Vespasian commanded that Josephus should be kept with all the diligence imaginable that he might be conveighed safely to Nero which when Josephus understood he requested that he might be permited to impart something of moment to Vespasian himself alone Vespasian having commanded all out of the Room except Titus and two other of his friends Josephus accosts him thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are you sending me to Nero Thou thy self O Vespasian shalt be Cesar and Emperor thou and this thy Son c. The Talmudists attribute such a Prediction to Rabban Jochanan ben Zaccai in the Tracts before quoted viz. c c c c c c Gittin fol. 56. 1. Echah Rabbathi fol. 64. 2. Rabban Johanan ben Zaccai was carried out in a Coffin as one that is dead out of Jerusalem He went to Vespasian's Army and said where is your King They went and told Vespasian there is a certain Jew desireth admission to you Let him come in saith he When he came in he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Live O King Live O King So in Gittin but in Midras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Live my Lord the Emperour Saith Vespasian you salute me as if I were King but I am not so and the King will hear this and judge such an one to death To whom he although you are not King yet you shall be so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this Temple must not be destroyed but by a King's hand as it is written Lebanon shall fall by a mighty one Isai. X. 34. To which of these two or whether indeed to both the glory of this Prediction ought to be attributed I leave it to the Reader to judge returning to the times of the Greeks The Army and Forces of the Enemy being defeated under the conduct of Judah the Maccabite the people begin to apply themselves to the care and the restauration of the Temple and the Holy things The Story of which we meet with 1 Maccab. IV. 43 c. and in Josephus d d d d d d Antiqu. lib. 12. cap. 11. whose words are worth our transcribing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He found the Temple desolated the Gates burnt and the grass through the mere solitude of the place springing up there of its own accord Therefore he and his followers wept being astonished at the sight They therefore apply themselves to the purging of the Temple making up the breaches and as Middoth in the place above speaks Those thirteen breaches which the Grecians had made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they repaired them and according to the number of those breaches they instituted thirteen adorations The Altar because it had been prophaned by Gentile Sacrifices they pull it wholly down and lay up the Stones in a certain Chamber near the Court. e e e e e e Middoth cap 1. hal 6. Toward the North-East there was a certain Chamber where the Sons of the Asmoneans laid up the Stones of that Altar which the Grecian Kings had prophaned and that as the Book of the Maccabees hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Till there might come a Prophet that should direct them what to do with them Nor did it seem without reason for whereas those Stones had once been consecrated they would by no means put them to any common use and since they had been prophaned they durst not put them to any holy use The rest of the Temple they restored purged repaired as may be seen in the places above quoted and on the five and twentieth of the month Cisleu they celebrated the Feast of the Dedication and established it for an Anniversary Solemnity to be kept eight days together Of the Rites of that Feast I shall say more in its proper place and for the sake of it I have been the larger in these things CHAP. VII Various things § I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim Joh. XI 54. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maron and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Maronite III. Chalamish Naveh and other obscure places IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Synagogues on the Sabbath-day or whether they read them not that is the Hagiographa It is likely that the Sadducees and Samaritans I mean those Samaritans that liv'd about our Saviours time and before might disown the Prophets and the Holy writings much after the same manner and no more For is it at all probable that they were either ignorant of the Histories of Joshua Judges Samuel the Kings and the writings of the Prophets or that they accounted them tales and of no value There were some amongst the Samaritans as Eulogius in Photius q q q q q q Cod. CCXXX tells us who had an opinion that Joshuah the Son of Nun was that Prophet of whom Moses spake that God would raise up to them out of their brethren like to him Do we think then that the History and Book of Joshua were unknown or disown'd by them However I cannot omit without some remarks some few passages we meet with in Sanhedr r r r r r r Fol. 90. 2. The Sadducees asked Rabban Gamaliel whence he could prove it that God would raise the dead from the Law saith he and from the Prophets and from the Holy Writings And accordingly he alledgeth his proofs out of each Book which I hope may not be very tedious to the Reader to take notice of in this place I prove it out of the Law where it is written And the Lord said to Moses Deut. XXXI 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold thou shalt sleep with thy fathers and rise again They say probably it is meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This people will rise up and go a whoring I prove it out of the Prophets according as it is written thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in the dust Isa. XXVI 19. But perhaps say they this may be meant of those dead which Ezekiel raised I prove it out of the Hagiographa according as it is writien The roof of thy mouth is like the best wine for my beloved that goeth down sweetly causing the lips of those that are asleep to speak Cant. VII 9. But perhaps say they it is meant they move their lips in the world I add say they though it is not I confess in the Gemarists Text because reason and sense makes it evident that this ought to be added and the Gloss confirms it Now it would have been a most absurd thing for Gamaliel to have offer'd any proofs of the Resurrection either out of the Prophets or the Hagiographae against the Sadducees if those Books had been either not known or of no authority amongst them And we see that the Books themselves out of which these proofs were brought were not excepted against but the places quoted had another sense put upon them and pleaded for by them s s s s s s Hieros Jevamoth fol. 3. 1. It is a Tradition of R. Simeon ben Eliezer I said unto the Scribes of the Samaritans ye therefore err because you do not interpret according to R. Nehemiah for it is a Tradition of R. Nehemiah's where ever we meet with a word which ought to have the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of it if it have it not you must then put an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of it e. g. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they answer R. Nehemiah but behold it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now those that return this answer to R. Nehemiah if they be the Samaritan Scribes then do they themselves quote the ninth Psalm But further the Book of Ezekiel is quoted by a Samaritan in this story t t t t t t Ellâ—h haddthherim Rabba fol. 292. 2. 3. Rabban Jonathan went to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neapolis i. e. Sychar of the Samaritans A certain Samaritan was in his company When they came to Mount Gerizzim the Samaritan saith unto him How comes it to pass that we are gotten to this holy mountain R. Jonathan saith how comes this mountain to be holy the Samaritan answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was never plagu'd with the waters of the deluge saith R. Jonathan how prove you this the Samaritan answer'd is it not written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son of man say unto her thou art the land not cleansed nor rain'd upon in the day of indignation Ezek. XXII 24. If it were so saith R. Jonathan then should the Lord have commanded Noah to have gone up into this mountain and not have built himself an Ark. We also meet with a Sadducee quoting the Prophet Amos Cholin fol. 87. 1. A certain Sadducee said to a certain Rabbi He that created the Hills did not make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit or the wind And he that created the wind did not make the hills for it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold he that formeth the mountains and createth the wind Amos V. 13. The Rabbi answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou fool go on but to the end of the verse and thou wilt find the Lord of Hosts is his name That passage also is remarkable x x x x x x Schabb. fol. 116 1. They do not snatch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Books and Volums of the Hereticks from the flames they may be burnt where they are The Gloss is The Books of Hereticks i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolaters or those that use any strange worship who wrote out the Law the Prophets and the Holy writings for their own use in the Assyrian character and holy language But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the place renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They snatch not away the Volums and Books of the Sadducees If by Hereticks the Sadducees are to be understood as the latter Gloss would have it then comparing it with the former they had the Law Prophets and the Holy writings writ in the Assyrian Character in the Holy language If by Hereticks the Christians are understood as in the former Gloss for as to the Gentiles there is no room to understand it of them in this place then we see what Copies of the Old Testament the Hebrew-Christians anciently had in use It may be objected that if the Sadducees admitted the Books of the Prophets and the Holy writings with this exception only that they had them not read in their Synagogues how came they to deny the Resurrection from the dead when it is so plainly asserted in those Books To this may be answer'd that this argument might have something in it if it had not been one fundamental of the Sadducees Faith that no article in Religion ought to be admitted that cannot be made out plainly from the five Books of Moses Compare this with that of the Pharisees y y y y y y Gloss in Sanhedr fol. 90. 1. However any person may acknowledg the Resurrection from the dead yet if he does
Yea he was under the obligation of the Ceremonial Law and that in three respects p. 1037. Christs lineage or discent was most of younger Brothers p. 1089 1090. Why Christ was Baptised p. 1125. Christ conformed to many things received and practised in the Jewish Church and civil converse in several instances p. 1137 1139. Christ sets himself against them that set themselves against Religion p. 1164. Christ sending his Gospel bound the Devil from his former abominable cheating p. 1171. He delivered the Law on Mount Sinai and is called the Angel by Stephen the Proto-Martyr upon that account this proves him to be God against the Arian and Socinian p. 1229. He was sanctified by his own blood p. 1254. Christs blood called the blood of the Covenant and why p. 1254. He suffered as much as God could put him to suffer short of his own wrath p. 1255. The wrath of God not inflicted upon Christ in his sufferings p. 1255. His victory over Sin and Satan in his sufferings was by his holiness not by his God-head p. 1255 1256. The obedience of Christ made his blood justifying and saving p. 1255. His obedience conquered Satan and satisfied God p. 1256. He died meerly out of obedience p. 1257. He was sanctified by his own blood to the Office of Mediator p. 1254 1257. Acceptance with God and coming to him is only through Christ. p. 1261 1262. Christs obedience does not dissolve the obedience of a Christian. p. 1263. What it is to be separate from Christ. p. 1297. The Church of the Jews was only a Child under age till Christ came p. 1334. His descent into Hell the improper meaning as to what the Church of Rome understands by it p. 1341 to 1347. Where was the Soul of Christ when separate from the body p. 1344. His victory and triumph over Devils what p. 1345 1346. His Kingdom began at his Resurrection p. 1345 1346. His descent into Hell is supposed by some to be the Torments he suffered on the Cross. p. 1347. He did not undergo the anger or wrath of God but the Justice of God in his sufferings p. 1348 1349 1350. It was impossible Christ should suffer the Torments of Hell or be in the case of the damned p. 1350. His expiring upon the Cross considered both in it self and in the manner of it Page 1354 Christian Churches were modelled by our Saviour very near the Platform of the Jewish Synagogue worship 1041 1139 Church of the Jews Christ had a peculiar care of the Jewish Church though but too much corrupted while it was to continue a Church and therefore sends the Leper to shew himself to the Priests p. 165 166. How it may be said to have been a National Church p. 1036. It was only a Child under age till Christ came p. 1334. Wherein its Childhood did consist 1334 Churches in Houses what 794 795 Churches Christian Churches under the Gospel were by Christ himself and his Apostles modelled very like to the Platform of the Synagogues and Synagogue worship under the Law proved in several instances p. 1041 1139. The several Ages and Conditions of God's Church from the beginning of the World p. 1088 Churches in the Apostles days had many Ministers belonging to each and the reason of this 1156 1157 Circumcision at it Children received their Names p. 387. Circumcision as given by Moses gives a right understanding of the Nature of the Sabbath p. 557. Peter was a Minister of the Circumcision among the Hebrews p. 741. An Israelite may be a true Israelite or a Priest a true Priest without Circumcision 760 761 Cities of Refuge their Number and Names p. 47 48. Cities of the Levites the Lands about them large called their Suburbs these Cities were Cities of Refuge and Universities p. 86. A great City was such an one as had a Synagogue in it p. 87. Not any thing troublesom or stinking were to be near a City p. 87. Cities Towns and Villages how distinguished p. 333. 334. What number of Officers in Cities and what their Places and Employments 638 Cleansing what the Leper was to do for his cleansing 165 Climax of the Tyrians what place 61 Cock-crowing at what time p. 262. Whether there were Cocks at Jerusalem being sorbid by their Canons p. 262 The Jewish Doctors distinguish Cock-crowing into first second and third 597 Collections were made by the Jews in forrain Nations for the poor Rabbins dwelling in Judea 792 Comforter was one of the Titles of the Messiah 600 Coming of Christ in the Clouds in his Glory and in his Kingdom are used for the Day of his Vengeance on the Jews 626 Coming to Christ and believing in him how distinguished 1261 1262 Commandments or Commands Commands of the second Table chiefly injoyned in the Gospel and why p. 1064 1114 1115. God will not have his Commands dallied and trifled withal p. 1227. Why we are to keep the Commands of God p. 1130. The Commandments of the Law were given for Gospel ends 1231 Communion of the Jews what and how made p. 768. Christ had Communion with the National Church of the Jews in the publick Exercise of their Religion proved by many instances 1036 1037 1039 1040 1041 Confession of sins at the execution and death of Mulefactors say the Jews did expiate for their sins 1275 Confusion of Languages was the casting off of the Gentiles and the confusion of Religion 644 Conjuring so skilful were the Jews in Conjuring Enchantments and Sorceries that they wrought great Signs and Wonders and many villanies thereby 244 Conscience how to clear the state and nature of it when it is doubting some heads for such an undertaking hinted p. 1054 The great power of conviction of Conscience p. 1082 1803 1804. Conscience is an assurance given by God of the last Judgment 1104 1119 Consistories that were of more note out of the Talmud 85 Consolation of Israel It was an usual Oath among the Jews Let me see the Consolation or Let me see the Consolation of Israel 393 Conviction of Conscience the great power of it p. 1082 1083 1084 Corban signifies a thing devoted and dedicated to sacred use p. 201. Corban was the Treasury there was a Corban of Vessels or Instruments and a Corban of Mony p. 299. The Corban Chests how these were imployed to buy the dayly Sacrifice and Offerings p. 300 301. The Corban Chamber p. 300 301. The Corban Chests and the Treasury were in the Court of the Women p. 301. Corban a Gift what 345 Corinth where seated 737 Covenant the blood of it put for the blood of Christ. 1254 Covenant of Grace Souls raised in the first and second Resurrection by the vertue of this but not alike p. 1235. The Tenor and vertue of this Covenant distinguished 1236 Covetousness called an evil Eye 162. What it caused Balaam to do what he got by it and how many Israelites were destroyed by it p. 1181. The sad fruits of Covetousness and Apostasle 1181 1182 Councellors Chamber
before had occasioned the loss of his birth-right and if he missed of it now it would be a sign to Isaac that God would have him also to lose the blessing And this Rebeccah easily knew to be Isaacs mind in sending Esau upon that imployment and she accordingly makes use of it for the advantage of her beloved son Jacob and Isaac likewise passeth some blessing upon Esau when he seeth him to have sped of a prey because he saw that God would have him to have some blessing according to the sign that Isaac had proposed to himself Jacob in his eldest brothers garments obtains the blessing the garments of the Priest-hood which belonged to the first born and so were now kept by Rebecoah in Jacobs right Jacob upon fear of Esaus displeasure fleeth to Haran before he goeth he hath the blessing which he had stollen from his father now confirmed upon him by his father knowingly and purposely At Bethel in his way he hath a vision of a ladder a type of Christ incarnate that brings Heaven and Earth together in his two natures and in his reconciliation he anoints the pillar and consecrates the place where he had lain and voweth his tythes The mention of Esaus going to Ismael that is to Ismaels family for Ismael was dead and taking his daughter to wife is set before the mention of the vision at Bethel and the actions at Haran well though it were not so very soon because the Holy Ghost would take up Jacobs story intire and uninterrupted therefore he setteth that story before Jacob at Haran well sheweth himself stronger then three men and rolleth away a stone from the wells mouth which three shepherds could not he meeteth with Rachel and Laban and indenteth for seven years service A man of threescore and seventeen years old is bound apprentice for a wife That this was the year of these occurrences namely the seventy seventh of Jacobs age is to be collected backward from the story following thus Joseph the son of Jacob was thirty years old when he stood before Pharaoh Gen. 41. 46. then came seven years plenty ver 47 53. which made Joseph thirty and seven years old then passed two years famine ere Jacob came into Egypt Chap. 45. 6. and now was Joseph thirty and nine years of age when Jacob came at the end of the two years famine he himself was an hundred and thirty years old Chap. 47. 9. Now take the thirty and nine years of Joseph out of the hundred and thirty years of the age of Jacob and it appeareth that Jacob begat Joseph at the ninety first year of his age Now Joseph was born in the last year of the second seven or in the fourteenth year of Jacobs service with Laban in the very conclusion of that year Chap. 30. 25 26. take therefore fourteen years out of Jacobs ninety one when Joseph was born and the remainder seventy seven was the age of Jacob when he entred upon those fourteen years service World 2246 Isaac 138 Iacob 78 Jacob beginneth his seven years apprentiship Leah and Rachel are Isaac 139 Iacob 79 figures of the two Churches the Church of the Jews under the Law Isaac 140 Iacob 80 and the Church of the Gentiles under the Gospel the younger the more Isaac 141 Iacob 81 beautiful and more in the thoughts of Christ when he came in the Isaac 142 Iacob 82 form of a servant but the other like Leah first imbraced and taken Isaac 143 Iacob 83 to wife World 2252 Isaac 144 Iacob 84 At the end of this year Jacobs apprentiship for Rachel is out but Laban deceiveth him with Leah and so is Jacob paid in kind for deceiving his father He had deceived his father with a suborned person taking on him to be Esau when he was Jacob and he is deceived by his father-in-law with a suborned person and so imbraceth Leah thinking he had imbraced Rachel his thoughts were upon a child by Rachel whilst he had Leah in his arms and so the birth-right by his thoughts and intention should be Rachels first-born and so it was in time He being thus deceived indenteth yet seven years service longer for Rachel and serveth a week in earnest that he will serve yet other seven years and at the weeks end he marrieth Rachel World 2253 Isaac 145 Iacob 85 REUBEN born and the rest of Jacobs sons probably in this order Isaac 146 Iacob 86 SIMEON born Isaac 147 Iacob 87 LEVI and DAN born Isaac 148 Iacob 88 JUDAH and NAPHTHALI born Isaac 149 Iacob 89 GAD born Isaac 150 Iacob 90 ASHER and ISSACAR born World 2259 Isaac 151 Iacob 91 JOSEPH born and ZEBULON born not long before him Isaac 152 Iacob 92 Ioseph 1 Rachel prophecieth Dinah not born in these seven years unless she Isaac 153 Iacob 93 Ioseph 2 were a twin with Zebulon Isaac 154 Iacob 94 Ioseph 3 Upon a new bargain with Laban Jacob by Gods blessing and direction Isaac 155 Iacob 95 Ioseph 4 groweth exceeding rich to the envy of Laban and his sons Isaac 156 Iacob 96 Ioseph 5 Laban dealeth deceitfully with him about his cattel as he had done about his daughters but the Lord suffered him not to hurt him CHAP. XXXI World 2265 Isaac 157 Iacob 97 Ioseph 6 JACOB departeth secretly from Laban but at last is persued by him Rachel stole Labans Teraphim which were the pictures or statutes of some of her ancestors and taken by her for the preservation of their memory with her now she is never to see her country and fathers house again Laban had abused them to Idolatry He and Jacob make a covenant CHAP. XXXII and XXXIII to ver 17. Isaac 158 Iacob 98 Ioseph 7 JAcob afraid of Esau is shaken in his faith at his approach though he have the visible attendance of Angels for which distrust the Angel of the Covenant Christ meets him by the way wrestles with him and seeks to kill him but he weepeth and maketh supplication and is only maimed but escapeth with life He is called Israel to assure him that he should prevail with Esau who had thus prevailed with God and now with the first naming of Israel is a ceremony taken up to distinguish Israel from other people namely the foregoing to eat the sinew that shrank Esau and Jacob meet friendly and so they part When a mans ways please the Lord he makes even his enemies to be at peace with him CHAP. XXXIII ver 17 18 19 20. Isaac 159 Iacob 99 Ioseph 8 JAcob maketh some abode at Succoth beyond Jordan Eastward and there buildeth boothes for his cattel till they have brought forth their young See ver 13. and an house or a tent for himself Isaac 160 Iacob 100 Ioseph 9 Jacob is at Shechem thither he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or peaceably for till he came there there was no miscarriage in his house he purchaseth a piece of ground and buildeth his first altar CHAP. XXXVIII ver 1 2 3 4 5. JUdah
The Levites that served under the Priests Thirdly The men of the Station as the Rabins call them that is certain men that were to represent the whole Congregation in putting their hands upon the heads of the Sacrifices Fourthly Those whom devotion moved to leave their other imployments for that time and to be present at the service of God All these might amount to a great number indeed but the Text in naming the whole multitude of people seemeth to have some further meaning as if it would intimate that this was not upon an ordinary day of the week but upon the Sabbath day when the Congregation was full Not only of the Priests of the seventh course that went that day out of their service but also of all the multitude of the City which were tied that day in a more special manner to the publick worship Upon this day if we might conclude it to be a Sabbath the portions of the Law and the Prophets which were read in the Synagogues were excellently agreeable to the thing that was now in hand namely the Law of the Nazarites Numb 6. and the conception of Sampson like this of the Baptist Judg. 13. §. Were praying without When the burnt Offering began in the Temple the Trumpeters and Singers began to sound and sing and the whole Congregation to pray and worship and all this continued untill the burnt Offering was finished 2 Chron. 29. 27 28. Then the Priest took a Censer full of coals from off the Altar Lev. 16. 12. for by the custom of that day may be guessed the custom of the rest in this ordinary circumstance and went into the Holy place and burnt it upon the Altar Exod. 30. 7. In the mean time the people in the outer Court were imployed in prayer 2 Chron. 29. 29. And on the day of expiation they were in fear while the High Priest was within till he came out in peace and then there was great joy among them because they were accepted R. Tanchum on Ex. 33. Ver. 11. And there appeared an Angel c. As there were two great mysteries to be shewed in the birth of Christ First That God should become a man And secondly That a Virgin should become a Mother So the Lord to make way for the belief of these two when they should be exhibited did use two Harbingers or preparatives as if it were of old and of long time before First Apparition of Angels in humane shape Secondly Womens bearing children that were old and barren For it would be the easier believed that the invisible God might converse visibly among men in humane flesh when it was so ordinarily seen that the invisible Angels did so in humane shapes And it would not be so very incredible that a Virgin might bear a child though she were not come to it by the course of nature and though she had not known a man when it had been so often known that old women had done the same though they were past child-bearing by nature and even past the knowledge of man And this was the main reason why want of children is always in Scripture imputed to the defect of the women that the miracle appearing the more visible in them it might prepare belief the better for this As these two types and fore-runners of those two great mysteries were exhibited so often in the Old Testament that they might prepare credit and entertainment for the other when they should be exhibited in the birth of Christ so was it most fit that they should be declared in the birth of him that was to be Christs forerunner indeed and when the mysteries they aimed at were so near to be revealed On the right side of the Altar of Incense On the North side of it On Zacharies right hand and on the right side of the house as Ezek. 10. 3. compare Zach. 3. 1. Psal. 109. 6. 31. 142. 4. The appearing of an Angel in the Sanctuary with a message from God was a thing ever hardly seen or heard of before and it sheweth how Urim and Thummim the ordinary way of Gods revealing his mind in that place was now ceased For God used to reveal his will to the Priest by a soft voice from off the Ark but now both Ark and Oracle were quite gone and the loss the lesser when the true Ark of the Covenant and the Oracle of the will of God our Saviour Christ was so near at hand The second Temple wanted five things which were in the first as the Jews observe upon the want of the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hag. 1. 8. namely First The Ark. Secondly Urim and Thummim Thirdly The fire from Heaven Fourthly The divine presence or cloud of glory And fifthly The Holy Ghost or the spirit of Prophesie and power of miracles Massec Jom Yet was the glory of that house to be greater then the glory of the first because of the presence of Christ in it Vers. 13. Thy prayer is heard c. Not that he was now praying for a child for his age made him incredulous of having a child when the Angel told him of one and then it is not like he would pray for one and in this place and at this time he was a person representative of the whole people and therefore was not to make a private prayer for himself but either the prayers which he had before made to that purpose were now come into remembrance or rather he was now praying for the delivery of Israel the remission of their sins and the coming of Christ in which they without were joyning with him and this his prayer the Angel tells him is so ready to be answered that his wife should presently conceive a Son that should preach remission convert the people and go before the face of Christ. And now O ye Priests beseech God that he will be gracious unto you Mal. 1. 9. And so was Zacharias the Priest at this time doing And the Angel said unto him Thy prayer is heard and thy wife shall bear a Son and thou shalt call his name John this Name being interpreted importeth gracious as Esa. 30. 18 19. Vers. 16. And many of the Children of Israel shall he turn Many of Israel shall return when they shall see signs of redemption Whereupon it is said He saw that there was no man c. Esa. 59. 16. D. Kimch in loc Vers. 17. In the power and spirit of Elias John the Baptist did so nearly represent Elias that he beareth his very name Mal. 4. Matth. 11. 14. First They both came when Religion was even perished and decaying Secondly They both restored it in an excellent measure Thirdly They were both persecuted for it Elias by Ahab and Jezabel John by Herod and Herodias Fourthly They both conversed much in the Wilderness Fifthly They agreed in austerity of life Sixthly In the wearing of a hairy garment and a leathern girdle 2 King 1.
coming unto her in visible appearance as Chapter 18. 14. At the time appointed I will return c. Or it may be taken in connexion to the sense of the Verses preceding That after the defect of Prophecy the dawning of that gift and after the darkness of the Doctrine of Salvation as it was in the Law the day-spring of it from an high came now to visit us in the brightness of the Gospel Vers. 80. And was in the deserts Of Ziph and Maon 1 Sam. 23. 14. 25. which were places not far from Hebron where John was born Josh. 15. 54 55. His education was not in the Schools at Jerusalem but in these plain Country Towns and Villages in the Wilderness Till the day of his shewing unto Israel That is when at thirty years of age he was to be brought to the Sanctuary service Numb 4. 3. to which he did not apply himself as the custom was but betook himself to another course SECTION VI. S. LUKE CHAP. II. CHRIST born published to the Shepherds rejoyced in by Angels circumcised presented in the Temple confessed by Simeon and Anna. AND it came to pass in those days that there went out a a a a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek in Dan. 6. 8 12. a decree from b b b b b b Câ—sar the common name of the Roman Emperors as Abimelech of the Philistims Kings Ols. 34. in tit and Pharaoh of the Egyptians from Julius the first Emperor who was of this name but the name Caesar was long before him see Plin. l. 7. cap. 9. Caesar Augustus that c c c c c c As Ezr. 1. 2. all the World should be taxed 2. And that taxing was first made when d d d d d d In the Roman Historians he is called Quirinus Cyrenius was Governor of Syria 3. And all went to be taxed every one into his own City 4. And Joseph also e e e e e e Taking a journy in Scripture be it whither soever it will is called indifferently a going up or going down as Numb 16. 12 14 Jer. 21. 2. Judg. 16. 18. Gen. 42. 3. Judg. 15. 8. 1 Sam. 26. 10. went up from Galilee out of the City of Nazareth into Judea unto the City of David which is called Bethlehem because he was of the stock and linage of David 5. To be f f f f f f This word here and in vers 1. 3. hath various translations That they might be enrolled Syr. Arab. Rhem. That they might profess Vulg. Eras. That they might be taxed Erasm. again and our English All these laid together make up a compleat description of the manner of their taxing First They were taken notice of who were in every Town and City and were Inrolled upon their inrolling they professed subjection to the Roman State and upon this profession they payed some money at which they were assessed taxed with Mary his espoused wife being great with Child 6. And so it was that while they were there the days were accomplished that she should be delivered 7. And she brought forth her first-born Son and g g g g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Gr. in Job 38. 6. and Ezek. 16. 4. some deriving the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To reâ—d conceive that is meant that his swaddles were poor and ragged and that this is expressed as a particular of his abasement wrapped him in swadling cloaths and laid him in a manger because there was no room for him in the Inn. 8. And there were in the same Country Shepherds abiding in the field keeping watch over their flock h h h h h h Christ born by night for if he were born by day why should the revealing of it be forborn till night by night 9. And lo the Angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid 10. And the Angel said i i i i i i This message of the Angel as it was full of comforts so also was it of plainness according to the condition of the men to whom he spake Fear not for behold I bring you good tydings of great joy which shall be to all people 11. For unto you is born this day in the City of David a Saviour which is Christ the Lord. 12. And this shall be a sign unto you ye shall find the babe wrapped in swadling cloaths lying in a manger 13. And suddenly there was with the Angel k k k k k k Or the multitude a multitude of the Heavenly host praising God and saying 14. l l l l l l Or the good will of God towards men is glory to God in the Highest and peace on the earth Glory to God in the Highest and on earth peace good will towards men 15. And it came to pass as the Angels were gone away from them into Heaven the m m m m m m It hath been held that these Shepherds were about the Tower of Edar Gen. 35. 21. and that this was about a mile from Bethlehem Shepherds said one to another Let us now go even unto Bethlehem and see this thing which is come to pass which the Lord hath made known unto us 16. And they came with hast and found Mary and Joseph and the babe lying in the manger 17. And when they had seen it they made known abroad the saying which was told them concerning this Child 18. And all they that heard it wondred at those things which were told them by the Shepherds 19. But Mary kept all these things and pondred them in her heart 20. And the Shepherds returned glorifying and praising God for all the things that they had heard and seen as it was told unto them 21. And when eight days were accomplished for the circumcising of the child his name was called Iesus which was so named of the Angel before he was conceived in the womb 22. And when the days of her purification n n n n n n Levit. 12. according to the Law of Moses were accomplished they brought him to Jerusalem to present him to the Lord. 23. As it is written in the Law of the Lord o o o o o o Exod. 13. 1. every male that openeth the womb shall be called holy to the Lord. 24. And to offer a Sacrifice according to that which is said in the Law of the Lord p p p p p p Maries poverty in that her hand could not reach to a Lamb which was the proper offering that the Law required Levit. a pair of Turtle Doves and two young Pigeons 25. And behold there was a man in Jerusalem whose name was Simeon and the same Man was just and devout waiting for the consolation of Israel and q q q q q q The spirit of Prophesie It had been long a stranger among
doubt but there would have been a command or example expresly given for the baptizing of Infants if God would have them to be baptized as there was for the circumcising of Infants because God would have them to be circumcised But when the baptizing of Infants had been a thing as commonly known and as commonly used long before John came and to his very coming as any holy thing that was used among the Jews and they were as well acquainted with Infants baptism as they were with Infants circumcision it doth not follow that there needed so express and punctual command or example to be given for the baptizing of Infants which was well enough known already as there needed for Circumcision of Infants or others which was a thing that till its institution had never been heard of nor dreamed of in the world I shall crave a little leave of the Reader for so much digression for so I know he cannot but account it as from the Jews Authors and Antiquities to give him some account of these two particulars which it may be may prove of some use in the point in mention viz. 1. The ancient use and practice of baptism among the Jews before the Gospel began to be preached by John the Baptist. And 2. The common use and practice of baptizing of Infants in those times 1. Of the antiquity and long and ancient use of baptism under the Law we have first this testimony in Maimonides the great register of the Jews customs and antiquities in his treatise Issure Biah perek 13. By three things saith he Israel entred into Covenant by Circumcision Baptism and Sacrifice Circumcision was in Egypt as it is said No uncircumcised person shall eat thereof Moses our Master circumcised them for they had all forsaken the Covenant of Circumcision in Egypt but only the tribe of Levi as it is said And they keep thy Covenant Baptism was in the wilderness before the giving of the Law as it is said And thou shalt sanctifie them to day and to morrow and let them wash their garments And Sacrifice as it is said And he sent the young men of the children of Israel and they offered burnt offerings they offered them for all Israel And so in after times when a heathen will enter into the Covenant and be gathered and joyned under the wings of the divine Majesty and take upon him the yoke of the Law Circumcision and Baptism and a freewil offering is required and if it be a female Baptism and an offering as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As it is with you so shall it be with the stranger How is it with you With Circumcision and Baptism and a free offering So also the stranger for ever with Circumcision and Baptism and a free offering c. But at this time when there are no offerings Circumcision and Baptism are necessary but when the house of the Sanctuary shall be built then shall he also bring an offering A stranger that is circumcised and not baptized or that is baptized and not circumcised is not a proselyte till he be both circumcised and baptized Thus Maimonides and to the same tenor the Talmud also in Jebammoth perek 4. A stranger that is circumcised and not baptized Rabbi Eliezer saith Behold he is a proselyte for so we find by our fathers which were circumcised and not baptized He that is baptized and not circumcised Rabbi Jehoshua saith Behold he is a proselyte for so we find by the Maids that were baptized but not circumcised but the Wisemen say Is he baptized and not circumcised or is he circumcised and not baptized He is not a proselyte until he be both circumcised and baptized It is necessary saith Maimonides again that he be baptized before a triumvirate or before a consistory of three If a man come and say I was proselyted in such a consistory and they baptized me he is not trusted to come into the Congregation till he bring witness As they circumcise and baptize proselytes so they circumcise and baptize servants taken from heathens And a little after he mentioneth the place and manner of baptizing and what multitudes were proselyted in the days of David and Solomon and baptized before private persons because the Sanhedrin would not then admit proselytes solemnly as at other times suspecting they might be proselyted either for fear of the power or for love of the pomp of Israel in those times yet he concludes that Whosoever was circumcised and baptized though only before private persons and though for some by-respect yet being circumcised and baptized he was come out of the state of Heathenism Much more might be produced out of their own Authors men enemies to our Baptism and the testimony of an enemy is a double testimony but this enough to shew the antiquity common use and ordinary knownness of Baptism under the law long before the times of John the Baptist sometime used single without circumcision but most commonly joyned with it by which we may observe that Baptism was no strange thing when John came baptizing but the rite was known so well by every one that nothing was better known than what baptism was and therefore there needed not such punctual and exact rules about the manner and object of it as there had needed if it had never been seen before what needed it in the Gospel to tell that such or such persons were to be the objects of baptism when it was as well known before the Gospel began that men and women and children were the objects of baptism and were baptized as it is to be known that the Sun is up when it shineth at noon day These two things therefore are observable about our Saviours instituting baptism for a Gospel Sacrament 1. That he took up Baptism which was used as an additional to circumcision instead of circumcision And so did he also in the other Sacrament of the Lords Supper For after the Paschal Lamb was eaten it was the common custom of the Nation that the Master of the family brake a piece of bread and distributed it among the company and after it he distributed a cup of wine now our Saviour took up this which was an additional to the Passover to be a Gospel-sacrament in stead of the Passover 2. That he took up baptism as it was in common and known use and in ordinary and familiar practise among the Nation and therefore gave no Rules for the manner of baptizing or for the age or sex of the persons to be baptized which was well enough known already and needed no rule to be prescribed Now for the second thing proposed and about which there is the greatest difference and controversie among Christians in the matter of baptism which is about the baptizing of Infants the Jews used it also in as common and ordinary practice as they did to baptize any others as appeareth also by these their own testimonies In the Talmud in Cetuboth perek
Heaven fol. 66. So that in these mens Dictionary The phrase of The Kingdom of Heaven did signifie mainly the height zeal and strictness of their devotions joined with punctual Ceremoniousness and Phylactery rites Zohar shall be our Lexicon for conclusion What is the yoke of the Kingdom of Heaven saith he But as they put a yoke upon an Ox at first to produce by him benefit to the world and if he take not the yoke upon him he is unserviceable so also it behoveth a man to take upon him the yoke at first and afterward to serve with it in every thing that is needful and if he take not the yoke upon him he cannot be serviceable As it is said Serve the Lord in fear what meaneth in fear Why what is written The fear of the Lord is the beginning of wisdom And this is the Kingdom of Heaven Zohar in Levit. fol. 53. But in the language of the Jews in the Gospel and in some of their writers elsewhere also The Kingdom of Heaven signifieth the days of the Messias and the glorious times and their Religion and condition that they expected would be then When he should restore the Kingdom of the house of David to its old glory and build the Temple and bring home all the dispersed of Israel and Israel should be at rest from the Kingdom of wickedness to study the Law and the Commandments without disquieture Maym. in Melachim per. 11. and in Teshubah per. 9. See these places and passages expounding plainly the phrase of the days of Messias both in the construction of the Jews and also of Christ and the Gospel it self John Baptist preached saying The Kingdom of Heaven is at hand Matth. 3. 2. So did Christ Matth. 4. 17. and so he bad his Disciples to do Matth. 10. 17. by which was meant no other thing but the time was near when the Son of man should be revealed for so our Saviour himself doth interpret it Matth. 16. 23. Luke 16. 16. The Law and the Prophets were till John but from that time forward the Kingdom of God was preached which John himself expounded thus That Christ should be manifest to Israel therefore came I baptizing with water Joh. 1. 31. Luke 17. 20 21. The Pharisees asked him when the Kingdom of God should come And Jesus answered the Kingdom of God is among you Which in the next verse after is uttered by The days of the Son of man Luke 9. 27. There be some standing here which shall not taste of death till they see the Kingdom of God which Matthew utters till they see the Son of man come in his Kingdom Mark 16. 28. Matth. 21. 31. Publicans and Harlots go into the Kingdom of God before you and the next verse gives this reason because they believed not John from whom the Kingdom of God began to be preached and by whom the Messiah was pointed out Matth. 21. 43. The Kingdom of God shall be taken from you And the reason is given in the verse before because they refused the corner stone when he was among them to which the gloss is agreeable that R. Solomon maketh on Jer. 13. 17. My soul shall weep in secret for your pride that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the glory of the Kingdom of Heaven which shall be given to Idols or to the Idolatrous Heathen And of the days and revealing of the Messias which the Nation so much looked after are those passages to be understood Luke 23. 52. Joseph of Arimathea waited for the Kingdom of God and Luke 19. 11. They thought that the Kingdom of God should shortly appear Sutable to which the Chaldee Paraphrast interprets those words Say to the Cities of Judah Behold your God Esay 40. 9. Say to the Cities of Judah The Kingdom of your God is revealed and Esay 53. 11. They shall see the Kingdom of their Messias Now although our Saviour and the Evangelists and Apostles did use the Phrase The Kingdom of God or of Heaven for the days and affairs under the Messias as well as the Jews yet in the exposition of the things of those days they do as far differ as may be For 1. The Jews looked upon the appearance and days of the Messias as things of incomparable earthly pomp royalty and gorgeousness therefore they called it the Kingdom because they expected the restoring of the earthly glory of Davids throne Act. 1. 6. Luke 24. 21. Mark 20. 20. and The Kingdom of Heavon because they imagined they should be acquitted from under the power of an earthly Kingdom For their wise men held that there should be no difference betwixt this world and the days of Messias but only the oppression of the Kingdoms Talm. in Sanhed per. 10. Maym. in Teshubah per. 9. But Christ professeth that his coming is not with observation Luke 17. 20. that his Kingdom is not of this world Joh. 18. 36. That the Kingdom of Heaven is of the poor Luke 6. 20. and to be received as by little children Mark 10. 15. c. 2. They fancied a change in matters of Religion in the time of the Messiah but all for the greater and higher pomp of Ceremonies and formal worship that the solemn Festivals Sacrifices Sprinklings observations of carnal rites should be in a higher force and esteem than ever yet that their study and practise of the Law according to such a carnal manner should be incomparable both for zeal and diligence And that there should be a punctual exactness in all formalities about meats and drinks converse and worship But the Gospel tells that no coming into the Kingdom of Heaven unless their righteousness exceed this Pharisaical righteousness Matth. 5. 20. That the worship of God was to be in the spirit Joh. 4. 23 24. And that the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Rom. 14. 17. 3. They conceited that the happiness of the days of the Messias shall be appropriated only to them of that Nation and that the Heathens should have no share nor interest in that felicity But the Gospel tells that there should come from East and West and North and South and sit down in the Kingdom of God Luke 13. 29. And that that Kingdom should be taken from them who took themselves only to be the children of the Kingdom and should be given to another Nation Mark 21. 43. 8. 11 12. The meaning therefore of this expression The Kingdom of God or Heaven which is so exceeding frequent in the New Testament in the Gospel acceptation is to this extent 1. It signifieth the revealing or appearing of Christ as is apparent by the places cited before not so much his first appearing in humane flesh or when he was born as his revealing coming and appearing in the demonstration of his power and of his being the Son of God And in reference to this matter the Kingdom of Heaven or of God is dated by
Cains and his desert of punishment proportionable for Cain had slain but one man and but the body but he by his evil example had killed old and young and their very souls and therefore he maketh his complaint to his two wives that had brought him to it CHAP. V. A Chronicle of 1556 years and all the years are reckoned compleat but only Noahs five hundreth year in vers 32. Vers. 3. Seth born in Original sin the Father of all men in the new world after the flood Numb 24. 17. Vers. 23. Enoch liveth as many years as be days in a year Those that lived nearer the flood lived the longer unmarried because they would not generate many children for the water Vers. 29. Noah a comforter because in him liberty should be given to the World to eat flesh CHAP. VI. In the general corruption of the World Noah the eighth person in descent from Enoch in whose time profaneness began as 2 Pet. 2. 5. Escapeth the abominations and desolation of the times CHAP. VII VIII IX The flood the Beasts in the Ark live without enmity which sheweth how the words Gen. 3. 15. about enmity with the Serpent are to be understood the Serpent and Noah are now friends each to other this is alluded to Esay 11. 6 7. Noah is in the Ark just a compleat and exact year of the Sun but reckon'd in the Text by the Lunary Months Universal darkness all the forty days rain The door of the Ark under water The Ark draweth water eleven cubits The waters when they came to abate while they lay above the Mountains fell but one Cubit in four days but far faster afterward After their coming out of the Ark for a whole half year together Noah and his family and all the Creatures live upon provision that was still in the Ark for they came out just upon the beginning of Winter when there was neither grass corn nor fruits till another spring The forbidding to eat flesh with the blood condemneth the Doctrine of Transubstantiation CHAP. X XI Seventy Nations dispersed from Babel but not seventy Languages the fifteen named in Act. 2. were enough to confound the work and they may very well be supposed to have been the whole number Sem as he standeth in the front of the Genealogy of the new world hath neither Father nor Mother named nor beginning of days nor end of life Nahors life is shortned for Idolatry CHAP. XII Abraham at 75 years old receiveth the promise and cometh into Canaan and just so many years did Sem live after Abrahams coming thither and so might well be Melchizedeck in Chap. 14. Vers. 6 7. Abraham buildeth an Altar near if not upon Mount Gerizim the hill of blessing and vers 8. Another Altar he buildeth near unto if not upon Mount Ebal the hill of cursing Deut. 27. And so taketh possession of the land by faith in the very same place where his sons the Israelites did take possession of it indeed Josh. 8. 12. c. 30. Vers. 11. When he is ready to enter into Egypt whither famine drave him as it did his posterity afterward he is afraid of his life in regard of Sarah who being a white woman would soon be taken notice of by the Egyptians who were Blackmoors This was one main inticement to Josephs Mistress to cast an eye of lustfulness upon him because he was a white Man and she a Moor. Of the same complexion was Pharaohs daughter whom Solomon took to wife of whom that in the first and literal acceptation is to be understood which spiritually is to be applied to the Church Cant. 1. 5 6. I am black but comly and I am black because the Sun hath looked on me and that Psal. 45. 13. The Kings Daughter is all glorious within for she was a Blackmoor without Vers. 20. Pharaoh plagued for Sarah's and Abrahams sake who was an Hebrew Sheepherd giveth charge to the Egyptians making it as it were a law for time to come that they should not converse with Hebrews nor with forrain Sheepherds in any so near familiarity as to eat or drink with them which the Egyptians observed strictly ever after Gen. 42. 32. 46. 34. CHAP. XIII Abraham and Lot quarrel and part in the valley of Achor and this is at the very same time of the year that Israel came into the Land viz. in the first month of the year or Abib CHAP. XIV Noah in the blessing of his son Sem maketh him in a special manner Lord of the Land of Canaan Gen. 9. Hither therefore came Sem and built a City and called it after his own peaceable condition Salem here he reigned as a King but so quietly and retiredly as that he was a Priest also In this sequestration of the father from worldly cares and affairs Elam his eldest son and heir apparent though he were seated far distant in the East yet it concerneth him to have an eye to Canaan and how matters go there for the land by bequest of his grand-father Noah descended to him as by the Common Law This title bringeth Chedorlaomer an heir of Elam from Persia into Canaan when the five Cities of the plain rebel Into this war he taketh three partners younger brothers of the House of Sem Amraphel of Arphaxad King of Chaldea Arioch of Lâ—d King of Ellasar bordering upon Babylonia and Tidal of Assur King of Nations and late built Niniveh These four thus banded together and all children of Sem and all in claim of his land against the usurping Canaanites are resolved to march over and so they do all that Country both within Jordan and without Their first inrode is upon the Rephaims that lay most North and lay first in their way and so over run the Zuzims in Ammon Emims in Moab Horites or Hivites that were Troglodytes or dwelt in the rocky Caves of Mount Seir in Edom as Jer. 49. 10. Obad. ver 3. And all the Canaanites South-East and full South to Hazezon Tamar a point below the dead Sea There they turn in to the land of Canaan properly so called and as they had subdued all the Countries from North to South without Jordan so now they intend to do from South to North within And so they did but when they were come to Dan the North out-going of the land Abram overtaketh them and conquereth the conquerors and now he is doubly titled to the land namely by promise and by victory This Sem or Melchizedeck observeth upon his return with triumph and perceiveth that it was he and his posterity to whom the Lord had designed that Land in the prophetick spirit of Noah and had refused the heirs that were more apparent in Common Law and reason and therefore he bringeth forth bread and wine the best fruits of the land and tenders them as livery and sâ—isin of it to him whom he perceived that God had chosen and pointed out for the right heir CHAP. XV. All fear of claim
administred in the Name of the Father and the Holy Ghost also but that he would specially work them up to the acknowledgment of Christ. For the Father and the Holy Ghost they acknowledged without any scrupling but to own Christ for God whom they had crucified and to be initiated into Jesus of Nazaret was the great work that the Apostles went about to work upon them and therefore especially endeavour to enter them into Jesus and to have them baptized in his Name Be baptized and ye shall receive the gift of the Holy Ghost Not that every one that was baptized was presently indued with these extraordinary gifts of Tongues and Prophesie for they were bestowed hence-forward by imposition of the Apostles hands save only when they first fell from Heaven upon the company of Cornelius to compleat that Prophesie which now had its beginning I will pour out my Spirit upon all flesh but Peter inviteth them into Baptism and then should they be capable of those gifts and no doubt they were bestowed upon some of them by the Apostles hands Vers. 42. And in breaking of Bread The Syriack expresly understandeth this of partaking of the Lords Supper for he useth the very Greek word Eucharistia here And so divers take that to be the meaning of this phrase both here and in some places else in the New Testamenâ—â— Yea even they that suppose that it meaneth partaking of their common meals and food yet do they think that they had the Sacrament added to it as our Saviour added it to the Passover And indeed the manner of speech doth signifie both the one and the other both ordinary meals and the receiving of the Sacrament as in Luke 24. 35. He was known of them * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Importeth the time here and so the Syriack reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he was breaking bread in breaking of bread here it meaneth a common Supper in the Inn at Emmaus 1 Cor. 10. 16. The bread which we break is it not the communion of the body of Christ Here it betokeneth the receiving of the Sacrament But it may be conceived to intend the Sacrament the rather and chiefly if not only First Because the phrase of breaking of bread for common eating is very rare both in the Old Testament and Jewish Authors but eating of bread is the expression that speaketh that And secondly because breaking of the bread in the Sacrament is a concomitant that cannot be parted from it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he blessed and brake and said this is my body which is broken 1 Cor. 11. 24. Vers. 44. And all that believed were together This Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of frequent and of various use in the Septuagint It sometimes betokeneth the meeting of persons in the same company as Josh. 11. 5. Judg. 6. 33. 19. 6 c. so of Beasts Deut. 22. 10. Sometimes their concurring in the same action though not in the same company or place as Psal. 2. 2. 34. 3. 49. 2. 74. 6. 83. 3. c. Sometimes their concurring in the same condition as Psal. 46. 10. 62. 9. Esa. 66. 17. Jer. 6. 12. And sometimes their knitting together though in several companies as Joabs and Abners men though they sat at distance and the pool of Gibeon between them yet are they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 2. 13. And in this sense is the word to be understood in this story For it is past all imagination or conceiving that all those thousands of believers that were now in Jerusalem should keep all of one company and knot and not part asunder for what house would hold them But they kept in several Companies or Congregations according as their Languages Nations or other references did knit them together And this joyning together because it was apart from those that believed not and because it was in the same profession and practise of the duties of Religion therefore it is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it were in several companies and Congregations And to such a sense doth Rabbi Solomon understand the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Deut. 25. 5. as indeed it must of necessity be understood not of brethren dwelling in the very same place but of brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that are united in inheritance as these believers were now in the Gospel And so is the building of the Jews to be understood Ezra 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in separation from the Samaritans and in joyning in the action though they were of several companies in the building and those companies far distant one from another Neh. 3. per totum 4. 19. Vers. 46. Continuing daily with one accord in the Temple This is not to express that the Temple was their meeting place either for hearing of their Sermons or administring the Sacraments for neither of these would have been indured there as appeareth Chap. 4. 1. but this is to shew that they had not yet shaken off all the Worship of the Temple nor the observance of Moses but resorted thither to the duties of Religion at the hours of prayer as they had done before For many years after this the believing Jews were still tenacious of the Law and reverential of the Temple Acts 21. 20. which they might lawfully be while the Temple stood if their observance of Moses did not destroy in them the doctrine and application of their justification by faith in Christ. And hence was it that the Apostles did so far comply with them both in that place in Acts 21. and also in Acts 15. because Moses was to stand till the Temple fell those Rites not nullifying the death of Christ if rightly used ACTS CHAP. III. Vers. 1. Peter and Iohn went up together into the Temple IT may be this was likewise on Pentecost day and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie identity of time as it doth 2 Sam. 21. 9. and in the Chaldee of Jonathan on Deut. 25. 5. And the ninth hour mentioned here in reference to the third hour in preceding story Chap. 2. 15. at nine a clock in the morning was that conversion of 3000 and at three a clock in the afternoon this of 5000. Howsoever whether it were on that day or no certainly it was on some solemn day either a Sabbath or Festival as appeareth by the number that were then preseâ—â— in the Temple when so many of them were converted For ordinarily on the common days of the week the company that was in the Temple was very few besides the Priests and the Stationary men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are called by the Rabbins which were a number of men chosen to be constantly there to represent the whole Congregation in laying their hands on the heads of the Sacrifices in their behalf This concourse of people on such a solemn day was a fit subject and opportunity for these Apostles to
out of the Hebrew Text. The Duty of this Interpreter and the Rules of his duty you may read at large in the k k k k k k Megill cap. 4. Maimon in Tephillah cap. 12. c. Massecheth Sopherim cap. 10. c. and elsewhere Talmud The use of such an Interpreter they think was drawn down to them from the times of Ezra and not without good reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Hieros Megill fol. 74. 4. And they read in the book of the Law That was the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Explaining That was the Targum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And added the meaning They are the accents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they understood the Text. That was the Masoreth See Nehem. VIII 8. see also Buxtorph's Tiberias Chap. VIII 5. We do not readily know who to name for the ninth and tenth of this last Three Let us suppose them to be the Master of the Divinity School and his Interpreter of whom we shall have a fuller occasion of enquiry And thus much concerning the heads of the Synagogue that learned Decemvirate which was also the representative body of the Synagogue III. The days wherein they met together in the Synagogue were the Sabbath and the second day and the fift of every week Of the Sabbath there is no question They refer the appointment of the second and fift days to Ezra m m m m m m Hieros Megill fol. 75. 1. Bab. Bava kama fol. 82. 1. Ezra say they decreed ten decrees He appointed the publick reading of the Law in the second and fift days of the week Also on the Sabbath at the time of the sacrifice He appointed washing to those that had the Gonorrhea He appointed the Session of the Judges in Cities on the second and fift days of the week c. Hence perhaps it will appear in what sense that is to be understood Act. XIII 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles besought that these words might be preached to them the next Sabbath or the Sabbath between that is on the days of that intervening week wherein they met together in the Synagogue IV. Synagogues were antiently builded in fields n n n n n n Bab. Beracoth fol. 2. 1. To the evening recital of the Phylacteries are to be added two Prayers going before and two following after Where the Gloss thus The Rabbins instituted that prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they might retain their collegues in the Synagogue And this certainly respected their Synagogues at that time because they were situated in the fields where they might be in danger And so o o o o o o Fol. 69. 3. Rabbenu Asher upon the same Tract Antiently their Synagogues were in fields therefore they were affraid to tarry there until the Evening prayers were ended It was therefore appointed that they should recite some verses in which a short sum of all the eighteen prayers had been compacted after which that prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was to be recited But the following times brought back their Synagogues for the most part into the Cities and provision was made by sharp Canons that a Synagogue should be built in the highest place of the City and that no house should be built higher than it V. The like Provision was made that every one at the stated times of prayer should frequent the Synagogue p p p p p p Maim in Tephill cap. 8. God does not refuse the prayers although sinners are mingled there Therefore it is necessary that a man associate himself with the Congregation and that he pray not alone when an opportunity is given of praying with the Congregation Let every one therefore come Morning and Evening to the Synagogue And q q q q q q Chap. 6. It is forbidden to pass by the Synagogue in the time of prayer unless a man carry some burden upon his back or unless there be more Synagogues in the same City for then it may be judged that he goes to another or unless there be two doors in the Synagogue for it may be judged that he passed by one to go in at another But if he carry his Phylacteries upon his head then it is allowed him to pass by because they bear him witness that he is not unmindful of the Law These things are taken out of the u Babylonian Talmud Where these are also added The Holy Blessed r Beracoth fol. 8. 1. One saith whosoever employeth himself in the study of the Law and in the returning of mercy and whosoever prays with the Synagogue I account concerning him as if he redeemed me and my sons from the Nations of the World And whosoever prays not with the Synagogue is called an ill Neighbour as it is said Thus saith the Lord of all my evil neighbours c. Jer. XII 14. VI. When they were met together in the Synagogue on the Sabbath day for this being observed there is no need to speak any thing of the other days the service being begun the Minister of the Church calls out seven whomsoever he pleases to call out to read the Law in their order First A Priest then a Levite if they were present and after these five Israelites Hence it is O young student in Hebrew learning that in some editions of the Hebrew Bible you see marked in the margin of the Pentateuch 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Priest 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Levite 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The third 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fourth 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fifth 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sixth 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The seventh Denoting by these words the order of the Readers and measuring out hereby the portion read by each one Thus I suppose Christ was called out by the Angel of the Church of Nazareth IV. Luke 16. and reading according to the custom as a member of that Synagogue There is no need to mention that prayers were made publickly by the Angel of the Church for the whole Congregation and that the Congregation answered Amen â—o every prayer and it would be too much particularly to enumerate what those prayers were and to recite them It is known enough to all that Prayers and reading of the Law and the Prophets was the chief business in the Synagogue and that both were under the care of the Angel of the Synagogue But did not he or some body else make Sermons in the Synagogue I. There seemed to have been Catechizing of boys in the Synagogue Consider what that means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s s s s s s Bab. Bâ—rac fol. 17. 1. What is the privilege of Women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This that their sons read in the Synagogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That their husbands recite in the School of the Doctors Where the Gloss thus The boys that were Scholars were
restoring that which he had unjustly taken away does not do that which is his duty And again i i i i i i Hal. 5. He that steals any thing from his Neighbour yea though it be but a farthing and swears falsly is bound to restitution meeting the wronged party halfway See also Baal Turim upon Levit. Ch. VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Maimon in Gezala cap. 8. An oblation is not offered for a sin unless that which is wrongfully taken away be first restored either to the owner or the Priest In like manner He that swears falsely either of the Pruta small mony l Cap. 7. or what the Pruta is worth is bound to enquire after the owner even as far as the Islands in the Sea and to make restitution Observe how provision is here made for pecuniary damages only and bare restitution which might be done without a charitable mind and a brotherly heart But Christ urgeth charity reconciliation of mind and a pure desire of reunion with our offended brother and that not only in mony matters but in any other and for what ever cause wherein our Neighbour complains that he is grieved VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leave there thy gift before the Altar THIS business was altogether unusual in gifts offered at the Altar in such a cause We read indeed of the drink offering delayed after the sacrifice was offered m m m m m m Tosophta ad Corbanoth cap. 5. For the Wise men say that a man is not held in his sin when the drink offering is put off by some delay because one may offer his sacrifice to day but his drink offering twenty days hence We read also that the oblation of a sacrifice presented even at the Altar in some cases hath not only been delayed but the sacrifice it self hath been rejected that is if in that instant discovery was made in sacrificing the beast either of a blemish or of somewhat else whereby it became an illegal sacrifice or if some uncleanness or other cause appeared in the Offerer whereby he was rendred unfit for the present to offer a gift Of which things causing the oblation of the sacrifice already presented at the Altar to be deferred the Hebrew Lawyers speak much But among those things we do not meet at all with this whereof our Saviour is here speaking so that he seems to enjoyn some new matter and not new alone but seemingly impossible For the offended Brother might perhaps be absent in the furthest parts of the land of Israel so that he could not be spoke with and his pardon asked in very many days after and what shall become of the beast in the mean time which is left at the Altar It is a wonder indeed that our Saviour treating of the worship at the Altar should prescribe such a duty which was both unusual in such a case and next to impossible But it is answered I. It was a custome and a law among the Jewes that the sacrifices of particular men should not presently as soon as they were due be brought to the Altar but that they should be reserved to the Feast next following whatsoever that were whether the Passover or Pentecost or Tabernacles to be then offered Teeming women women that n Bab. Sanhedt fol. 11. 1. have the Gonorrhea and men that have the Gonorrhea reserve their pigeons until they go up to the feast o o o o o o Hierof Rosh hashanah fol. 56. 2. The Oblations which were devoted before the Feast shall be offered at the Feast for it is said These things shall ye do in their Solemnities c. But now all the Israelites were present at the Feasts and any Brother against whom one had sinned was not then far off from the Altar Unto which time and custome of the Nation it is equal to think Christ alluded II. He does silently chastise the curiosity used in deferring of a sacrifice brought about lesser matters when this that was greater was unregarded And he teacheth that God is worshipped in vain without true charity to our brother The same also in effect do the p p p p p p Bab. Ioma fol. 87. 1. Gemarists confess VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whilst thou art in the way with him THAT is while thou goest with him to the Magistrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Magistrate Luke XII 58. Where there is a clear distinction between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Magistrate and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judg so that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistrate or Ruler one may understand the Judges in the lower Sanhedrins by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judg the Judges in the highest That allusion is here made to contentions about many matters sufficiently appears from the following words vers 26. Thou shalt by no means come out of prison till thou hast paid the uttermost farthing q q q q q q Sanhedr c. 1. hal 1. Now it was the business of the Bench that consisted of three men to judg of such matters The words therefore of the verse have this sense Does your Neighbour accuse you of some dammage or of mony that is due to him And are ye now going in the way to the Bench of Three to commence the Suit compound with your Adversary lest he compel you to some higher Tribunal where your danger will be greater r r r r r r Maimon in Sanhedr cap. 6. For if the Lender say to the Debtor let us go that judgment may be had of our case from the chief Sanhedrin they force the Debtor to go up thence with him In like manner If any accuse another of some thing taken away from him or of some dammage done him and he that is the accuser will have the higher Sanhedrin to judg of the Suite they force the Debtor to go up thence with him And so it is done in all other things of that nature Before Christ had argued from piety that men should seek to be reconciled now he argues from prudence and an honest care of a mans self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Iudg deliver thee to the Officer A word answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Executioner a Whipper among the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judges and Offices shalt thou make thee in all thy gates Deut. XVI 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s s s s s s Maimon Sanhedr cap. 1. are Vergers and scourge bearers Executioners who stand before the Judges These go through the lanes and streets and Inns and take care about weights and measures and scourge those that do amiss But all their business is by the order of the Judges Whosoever they see doing evil they bring before the Judges c. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t Bab. Schabb. fol.
An upper and an inward garment to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answer c c c c c c Bab. Bava Mezia fol. 782. If any give a poor man a penny to buy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inward garment let him not buy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a coat nor an upper garment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Nidarim fol. 33. 1. He lends him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An inner garment and a Coat VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And whosoever shall compel thee to go a mile c. TO him that had some corporeal wrong done him were these five mulcts to be paid according to the reason and quality of the wrong 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Bava Kama in the place above A mulct for maiming if so be the party were maimed a mulct for pain caused by the blow or wound given a mulct for the cure of the wound or blow a mulct for the reproach brought upon him and a mulct for ceasing when being wounded or beaten he kept his bed and could not follow his business To the first the first words of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That ye resist not evil seem to relate Do not so resist or rise up against an injurious person as to require the law of retaliation against him The second and fourth the words following seem to respect viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever smiteth thee so that it cause pain and shame and those words also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that will take away thy coat To the last do these words under our hand refer and to the second certainly if some intolerable kind of service be propounded which the famous Beza asserts The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very usual among the Talmudists whereby they denote accompanying him that goes somewhere out of honour and respect reaches not the sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but is too soft and low for it It is reckoned for a duty to accompany a dead corps to the grave and a Rabbine departing somewhere Hence is that story f f f f f f Hieros Schabb. 8. 3. Germani the Servant of R. Judah Nasi willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to conduct R. Illa going away met a mad dog c. The footsteps of this civility we meet with among the Christians Tit. III. 13. John Ep. III. ver 6. Marks they were of respect love and reverence but that which was required by the Jewish Masters out of arrogance and a supercilious authority was to be done to a Rabbine as a Rabbine But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to compel to go a mile sounds harsher and speaks not so much an impulse of duty as a compulsion of violence and the Talmudists retain that very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angaria and do shew by examples not a few what it means g g g g g g Bab. Joma fol. 35. 2 It is reported of R. Eliazar ben Harsum that his Father bequeathed him a thousand Cities on the dry land and a thousand Ships on the Sea but yet he every day carrying along with him a bottle of meal upon his shoulder travayled from City to City and from Country to Country to learn the Law On a certain day his Servants met him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 angariate compel him He saith to them I beseech you dismiss me that I may go and learn the Law They say to him by the life of R. Eliazar ben Harsum we will not dismiss you c. Where the Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angariah is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the service of the Governor of the City and he was here to serve himself for he was Lord of the City But they knew him not but thought him to belong to one of those his Cities for it was incumbent on them to attend on their Master Again h h h h h h Nedarim fol. 32. 1. R. Elizer saith Why was Abraham our father punished and why were his sons afflicted in Egypt two hundred and ten years 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he angariavit compelled the disciples of the Wise men to go with him as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He armed his Catechumens or his trained or instructed Gen. XIV 14. The same almost is said of King Asa. i i i i i i Sotah fol. 10. 1. Rabba asked why was Asa punished with the Gou◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because he compelled the Disciples of the Wise men to go along with him as it is said And Asa gathered together all Judah none excepted c. 1 King XV. 22. We meet with mention also of Angariating cattle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k â—ava Mâ—zia cap. 6. hal 3. An Ass is hired for a hilly journey but he that hireth him travayls in the Valley although both be of the like distance that is ten miles if the Ass dyes he who hireth him is guilty c. But if the Ass were angariated the Hirer saith to the Owner Behold Take your beast to your self c. The Gloss is If he were angariated that is if they take him for some work of the King c. You see then whither the exhortation of our Saviour tends 1. To patience under an open injury and for which there is no pretence vers 39. 2. Under an injury for which some right and equity in law is pretended ver 40. 3. Under an injury compulsion or violence patronized by the authority of a King or of those that are above us VERS XLIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt hate thine enemy HERE those poysonous Canons might be produced whereby they are trained up in eternal hatred against the Gentiles and against Israelites themselves who do not in every respect walk with them in the same traditions and rites Let this one example be instead of very many which are to be met with every where l l l l l l Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 4. The Heretical Israelites that is they of Israel that worship Idols or who transgress to provoke God also Epicurean Israelites that is Israelites who deny the Law and the Prophets are by precept to be sâ—ain if any can sâ—ay them and that openly but if not openly you may compass their death secretly and by subtilty And a little after O! ye extreme charity of the Jews towards the Gentiles But as to the Gentiles with whom we have no war and likewise to the shepherds of smaller cattel and others of that sort they do not so plot their death but it is forbidden them to deliver them from death if they are in danger of it For instance A Jew sees one of them fallen into the Sea let him by no means lift him out thence for it is written Thou shalt not rise up against the
a little colt In that Treatise Mezia they speak concerning an hired Ass and the terms that the hired is obliged to m m m m m m Chap. 6. Halac 3. Among other things there the Babylon Gemara hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever transgresses against the will of the owner is call'd a robber n n n n n n Fol. 78. 1. For instance If any one hires an Ass for a journey on the plains and turns up to the mountains c. Hence this of our Saviour appears to be a miracle not a robbery that without any agreement or terms this Ass should be led away and that the Owner and those that stood by should be satisfied with these bare words The Lord hath need of him VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meek and sitting upon an Ass. THIS triumph of Christs compleats a double prophesie 1. This prophesie of Zacharia here mentioned 2. The taking to themselves the Paschal Lamb for this was the very day on which it was to be taken according to the command of the Law Exod. XII 3. In the tenth day of this month they shall take to them every man a lamb It scarce appears to the Talmudists how those words of Daniel concerning the Messias that he comes with the clouds of heaven o o o o o o Dan. VII 13. are consistent with these words of Zacharie that he comes sitting upon an ass p p p p p p See Bab. Sanhedr fol. â—â— â— If say they the Israelites be good then he shall come with the clouds of heaven but if not good then riding upon an Ass. Thou art much mistaken O Jew for he comes in the clouds of heaven as a Judg and Revenger because you are evil and very wicked but sitting upon an Ass not because you are but because he is good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King Sapores said to Samuel you say your Messias will come upon an Ass I will send him a brave horse He answers him you have not a horse with a hundred spots as is his Ass. q q q q q q Ibid. In the greatest humility of the Messias they dream of grandure even in his very Ass. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strowed branches in the way NOT that they strowed garments and boughs just in the way under the feet of the ass to be trod on this perhaps might have thrown down the rider but by the way side they made little tents and tabernacles of clothes and boughs according to the custom of the feast of Tabernacles John also adds that taking branches of palm trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their hands they went forth to meet him That book of Maimonides intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacles and Palm branches will be an excellent comment on this place and so will the Talmudic treatise Succah We will pick out these few things not unsuitable to the present story s s s s s s Maimon Succah chap. 5. artic 17. Doth any one spread his garment on his tabernacle against the heat of the sun c. it is absurd but if he spread his garment for comeliness and ornament it is approved Again t t t t t t Chap. 7. â—â—â—v XXIII 40. The boughs of Palm trees of which the Law speaks u are the young growing sprouts of Palms before their leaves shoot out on all sides but when they are like small staves and these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a little after It is a notable precept to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young branches of Palms and the boughs of myrtle and willow and to make them up into a small bundle and to carry them in their hands c. VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hosannah to the Son of David SOME are are at a loss why it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Son and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Son Wherefore they fly to Caninius as to an Oracle who tells us that those very bundles of boughs are called Hosanna and that these words Hosanna to the Son of David signifie no more than Boughs to the Son of David w w w w w w See Baronius at the year of Christ 34. We will not deny that bundles are sometimes so called as seems in these clauses x x x x x x Bab. Succah fol. 37. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is plain that a branch of Palm is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lulab and boughs of Mirtle and Willow bound together are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hosanna y y y y y y See the Gloss But indeed if Hosanna to the Son of David signifies Boughs to the Son of David what do those words mean Hosanna in the highest The words therefore here sung import as much as if it were said We now sing Hosanna to the Messias In the Feast of Tabernacles the great Hallel as they call it used to be sung that is the CXIII CXIV CXV CXVI CXVII CXVIII Psalms And while the words of the Psalms were sung or said by one the whole company used sometimes to answer at certain clauses Halleluia Sometimes the same clauses that had been sung or said were again repeated by the company sometimes the bundles of boughs were brandished or shaken But when were the Bundles shaken The Rubric of the Talmud saith At that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give thanks unto the Lord in the beginning of Psalm CXVIII and at the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at that clause save now I beseech thee O Lord Psalm CXVIII 25. as saith the School of Hillel But the School of Shammai saith also At that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord I beseech thee send now prosperity R. Akibah said I saw R. Gamaliel and R. Joshuah when all the company shook their bundles they did not shake theirs but only at that clause save now I beseech thee O Lord. z z z z z z Succah cap. 3. halac 9. On every day of the feast they used once to goround the Altar with bundles in their hands singing this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Save now I beseech thee O Lord I beseech thee O Lord send now prosperity But on the seventh day of the feast they went seven times round the Altar c. a a a a a a Maimon on Succah cap. 6. The tossing or shaking of the bundles was on the right hand on the left hand upwards and downwards b b b b b b Bah Succah sol 27. 2. The reason of the bundles was this because it is written Then let all the trees of the wood sing Psal. XCVI 12. And afterwards it is written Give thanks unto the Lord because he is good Psal. CVI. 1. And afterwards Save us O Lord O our God c. Psalm CVI. 47. And the reason is mystical
must be fetcht thence not from any Greek or Roman Lexicon That which we are to enquire after is how it was understood by the auditory then present and I may lay any wager that the Jews when they heard Abrahams bosom mentioned did think of nothing less than that kind of limbo we have here described What Abraham Isaac Jacob Moses c. in a lake without water in prison on the very brim of Hell Is this to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Paradise is this to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under the throne of glory And was Lazarus carried thither by Angels when he was carried into Abrahams bosom We meet with a phrase amongst the Talmudists a. Let us borrow a little patience of d Kiddushin fol. 72. It is quoted also from Juchasin fol. 75. 2. the Reader to transcribe the whole passage Rabbi Judah saith to Levi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 represent the Persians to me by some similitude He saith they are like to the host of the house of David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Represent to me the Iberians They are like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Angels of destruction Represent to me the Ismaelites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are like the Devils of the stinking pit Represent to me the disciples of the wise that are in Babylon They are like to ministring Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When R. Judah dyed he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hemnia is in Babylon and consists of Ammonites wholly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mesgaria is in Babylon and wholly consists of spurious people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Birkah is in Babylon where two men interchange their wives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Birtha Sataia is in Babylon and at this day they depart from God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acra of Agma is in Babylon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ada bar Ahava is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day he sits in Abraham's bosom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This day is Rabh Judah born in Babylon Expositors are not well agreed neither by whom nor indeed concerning whom those words are spoken this day he sits in the bosom of Abraham And for that reason have I trascribed the whole period that the Reader may spend his judgment amongst them The Author of Juchasin thinks they may be the words of Adah bar Ahavah spoken concerning Rabbi Judah Another Gloss saith they are spoken of Adah bar Ahavah himself Let us hear them both e e e e e e Iuchasin The day that Rabbi dyed Rabh Adah bar Ahavah said by way of Prophesie this day doth he sit in Abraham's bosom f f f f f f Gloss. There are those indeed that expound this day doth he sit in Abraham's bosom thus that is this day he dyed Which if it be to be understood of Adah bar Ahavah the times don't suit It seems to be understood therefore this day he sits in Abraham's bosom that is this day is Adah bar Ahavah circumcised and entred into the Covenant of Abraham But the Reader may plainly see having read out the whole period that these words were spoken neither by Adah nor of him but by Levi of whom we have some mention in the beginning of this passage and spoken concerning Rabbi Judah that was now dead It is Levi also that saith that in his room on that very self-same day was Rabh Judah born in Babylon according to the common Adage of their Schools which immediately follows A just man never dyes till there be born in his room one like him So saith R. Meir when R. Akibah dyed Rabbi Judah was born When Rabbi Judah dyed Rabh Judah was born When Rabh Judah dyed Rabba was born When Rabba dyed Rabh Isai was born We have here therefore if we will make up the story out of both Talmuds another not very unlike this of ours In the Jerusalem Talmud Rabbi Judah is conveighed by Angels In the Babylonian he is placed in Abraham's bosom neither would the Glosser have doubted in the least either of the thing or of the way of expressing it so as to have fled to any new exposition had he not mistook the person concerning whom these words were uttered He supposeth them spoken of Adah bar Ahavah wherein he is deceived and because the times do not fall in right if they were to be understood of his death he therefore frames a new interpretation of his own whiles in the mean time he acknowledgeth that others expound it otherwise We may find out therefore the meaning of the phrase according to the common interpretation by observing first that it was universally believed amongst the Jews that pure and holy souls when they left this body went into happiness to Abraham Our Saviour speaks according to the received opinion of that Nation in this affair when he saith Many shall come from the East and from the West and shall sit down with Abraham Give me leave to transcribe a Story a little more largely than usual g g g g g g Midras Echah fol. 68. 1. There was a Woman the Mother of seven Martyrs So we find it also 2 Maccab. VII When six of her Sons were slain and the youngest brought out in order to it though but a child of two years and an half old The Mother saith to Caesar by the life of thy head I beseech thee O Caesar let me embrace and kiss my child This being permitted her she plukt out her Breasts and gave it suck Then she by the life of thy head I entreat thee O Caesar that thou wouldst first kill me and then the child Caesar answered I will not yield to thee in this matter for it is written in your own Law the Heifer or Sheep with its young one thou shalt not kill on the same day To whom she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O thou foolishest of all mortals hast thou performed all the commands that this only is wanting He forthwith commands that the Child should be killed The Mother running into the embraces of her little Son kissed him and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go thou O my Son to Abraham thy Father and tell him thus saith my Mother do not thou boast saying I built an Altar and offer'd my Son Isaac For my Mother hath built seven Altars and offered seven Sons in one day c. This Woman questionless did not doubt of the innocence and purity of the Soul of this Child nor of its future happiness for we will suppose the truth of the Story which happiness she expresseth sufficiently by this that her Son was going to his Father Abraham There are several other things to the same purpose and of the same mould that might be produced but let this suffice in this place However see Notes upon Vers. 24. Now what this being in Abraham's bosom may signifie amongst the Jews we may gather from what is spoken of the manners and the death of this R. Judah concerning whom it is
went indeed to preach but withal he joyned with the Congregation in other parts of Divine Service as he desired that they should joyn with him in that We will alledge but one example having a further hint about this to give hereafter It is said Luke IV. 16. That as his custom was he went to the Synagogue on the Sabbath day and stood up for to read It had been his constant custom to go to that Synagogue of Nazareth his Parish Church every Sabbath day but this is the first time that he Preached there And in the clause He stood up for to read there is more than every one observes He Preached in other Synagogues but he Read in none but this For he that read in the Synagogue was a member of the Synagogue and he by reading shewed that he owned himself and was owned to be one of This. Now what a kind of people the Congregation of Nazareth was we may somewhat guess from that passage Can any good thing come out of Nazareth But plainly enough from what follows in the same story that they would have murthered him because his Doctrine pleased them not vers 29. And yet did he keep himself till then to that Congregation owned himself a member of it read in it as a member of it till his function called him and the fear of his life forced him thence And thus much be spoken of his Publick Devotions from thence we pass to his Gospel Institutions and they speak to the very same tenour that the other did that he held Communion with the Church of the Jews in which he lived Of which I shall give you these four instances I. His Institution of Baptism Think not that Baptism was never used till John Baptist came and baptized It was used in the Church of the Jews many generations before he was born and for the very same end that he used it and it hath been used ever since viz. for Introduction and Admission into the Church The Jews did not only use Baptism in their legal Washings and Purifications but also in the way that we do viz. to admit into their Church There own Records enemies sufficient to our Christian Baptism yet thus far bear witness also to it and an Enemies testimony is a double witness For they tell that when any Proselytes came in from among the Heathen to embrace the Faith and Religion of the Jews they first Circumcized them and when they were whole then they Baptized them and that they so Baptized the whole family where the Master came in even Wife and Children with him So that Baptism of Men Women and Children was no new thing among them when John Baptist came Baptizing but a thing as well known as with us now And hence it was that Christ gave no rule how to Baptize or when to Baptize because they knew the manner and knew that Men Women and Children were Baptized as we know it now It pleaded no precept to Baptize Infants and no example It needed not for Christ took up Baptism as he found it a thing commonly known and it was needful only to give a precept to make it an Evangelical Ordinance As for other circumstances how to Baptize and when to Baptize there needed no such rule since common custom and use of the Ordinance had taught that for many ages before The Parliament makes a Law let every one resort to the publick Congregation on the Sabbath and expresses no more He would be laughed at that in after times should deny that Praying Preaching Singing Psalms c. should not be used in the Congregation because there is no such Command in the Parliaments Act. Common and known custom and the constant use of such things in the Congregation made it needless to insert those particulars And so it is in this case Doth not this speak Christs Communion with the Church of the Jews and his compliance with the publick exercise of their Religion when he would take one of their Ordinances and no one knew who first instituted it among them and make it an Evangelical Ordinance I might speak the like of his Institution of the other Sacrament the Lords Supper but I need to speak no more of that than what I said about his keeping of the Passover before II. His Institution of a standing Ministry under the Gospel speaks also his conformity to the Church of the Jews They had a standing Ministry so would he They ordained their Teachers by Imposition of Hands he ordained the like Ordination Remarkable is that of the Apostle Heb. VI. 2. Observe here the Doctrine of Imposition of Hands in Ordination is a fundamental Point as well as the Doctrine of Faith and Repentance See vers 1. Therefore leaving the principles of the doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God of the doctrine of Baptism and of laying on of hands c. As the Doctrine of Faith is a fundamental point so this That a Gospel principle so this And what a point of Faith it is may be seen by proposing this Question with the Church when the Apostle wrote would propose Whither must we go for instruction when the Apostles and inspired men are gone Why saith the Apostle this is a fundamental Point that Christ hath set up a standing Ministry by Ordination Hence that Evangelical promise and prediction Esa. LXVI 21. And I will also take of them for Priests and for Levites saith the Lord. Not Priests and Levites as they offered Sacrifices at the Temple but as they were the standing Ministry through the Nation And see v. 20. They shall bring all their brethren for an offering unto the Lord. Think you if Christ had despised the current of the publick practise of Religion among the Jews he would have so confirmed to it in a thing of such weight III. His institution of Gods publick worship under the Gospel speaks also the same conformity The publick worship of God among the Jews was twofold At the Temple and in the Synagogues At the Temple Sacrificing Washings Purifyings c. In the Synagogues Reading Preaching Hearing Praying That at the Temple was Ceremonial and that Christ abolished having fulfilled what Ceremonies meant But the worship in the Synagogue was moral and perpetual and so translated by him into the Christian Church In that great Controversie that hath been so much canvased about Church Government I should first lay down this for a foundation which may I conceive be very clearly made good That Christ by himself and his Apostles platforming the model of Churches under the Gospel did keep very close to the platform of Synagogues and synagogue-Synagogue-worship under the Law This might be shewed by shewing parallel practises in the Apostolick Churches to those that were in the Synagogues As a publick Minister Deacons Reading Preaching Praying Collections for the Poor and Love-Feasts or entertainment of strangers at
Church Mercy to our Estates for their preservation mercy to our Lives for their security mercy to the Nation for its peace mercy to Widows for their incouragement mercy to the Gospel for its maintaining mercy to Souls for their reducing Such a mercy is a Christian Magistracy and so is the end and such the fruit of the execution of their Office the execution of Judgment which is the third thing I have to speak to from the third clause in the Text and Judgment was given unto them III. He saith not Power for that would not have included Judgment but he saith Judgment which includeth also lawful power yea and something else Righteousness and Justice I am assured there is none that hear me this day is so little acquainted with the stile of Scripture but he knoweth that when it speaketh of Judgment as the work of the Magistrate it meaneth the execution of Justice or of right Judgment Shall not the Judge of all the World do right Gen. XVIII 25. The very title of Judge speaketh doing right as it was with the Judge of all the World so with the Judges of any part of it This my Lords and Gentlemen is your work and imployment to judge righteous Judgment to plead the cause of the oppressed to relieve the fatherless and widow and him that hath no helper to reward every one according to the Justice of his cause before you As you carry the stamp of Christs own image in your Power so it is no whit to the life if Justice be not stamped there also And your being a mercy to the people is by doing Justice to the people I shall not here go about to teach you what you have to do in your Imployment and Function I am far from supposing that either you know not your duty or that I know it better than your selves Only give me leave to be your remembrancer a little of what is the charge that lies upon you and that not by setting any rules before you but by setting some Divine copies before you most fairly written upon which to look with a single eye may be enough to stir you up to your duty and that the more because we are commonly more wrought upon men by example than by precept I shall only propose three two copied out by God in his own example and the third a singular copy set out in his Word The first I shall be bold to offer to you of the Magistracy The second to all that have to do with you at the present occasion Counsel Jurors and Witnesses and the third before all that hear me The first is this You know Gods Attributes Power Mercy and Justice Now God acteth not any of his Attributes according to the utmost extent of the infiniteness of it but according to the most wise and most holy counsel and disposal of his own Will God never acted his Power according to the utmost infinity of his Power for else whereas he made one World he might have made a Thousand He never acted his Mercy according to the utmost infinity of his Mercy for then whereas he saveth but a little flock he might have saved all Men and Devils Nor did he ever act his Justice according to the utmost infinity of his Justice for then all flesh would fail before him and the Spirits that he hath Created But his Will as I may speak it acts as Queen Regent in the midst of his Attributes and limits and confines their acting according to the sacred disposal of that So that he sheweth his Power not when and where he can but when and where and how he will shew his Power He sheweth his Justice not when and where he can but when and where he will shew his Justice And he will shew Mercy not on whom he can but on whom he will shew Mercy Rom. IX 18. Look upon this copy and then reflect upon your selves and your Function You have your Attributes let me so call them of Power Mercy Interest in the people and the like now how are these to be acted by you An unjust Magistrate like him Luke XVIII would be ready to miswrite after the copy and say I will act these after mine own will as God acteth his after his own will No he is mistaken let him look better on his Commission The Judgment that is put into his hand is the Will of God put into his hand As the Apostle saith This is the Will of God even your Sanctification so This is the Will of God even the Judgment that is given him his Commission carries it not sic velis sic jubeas do not thou with thy Power what thou wilt but sic volo sic jubeo Do in thine Office as it is my Will and as I Command The Sun in Heaven sends down his shine upon the Earth and we are to set all our dials by that light and not by any candle of our own The Will of God as it is the rule of all his own actions so he sends down the beams of it in his Word to men to be the rule of theirs By the Ministry God puts his Will revealed in his Word into the hands of men to do according to that rule and not by any rule of their own Will So the Commission that he puts into the hands of the Magistracy is the Will of God to act by as he hath revealed in his Word not to act according to their own mind Not to shew Mercy Justice Power and Favour as they please but as Gods Will appears in their Commission It was the custom in Israel that when the King was Crowned the book of the Law was put into his hand the Will of God to be his rule and not his own So when Joshua is made chief Magistrate God instates him in his Power and with all put the Law into his hand Josh. I. 8. This book of the Law shall not depart out of thy mouth c. And so at the Crowning of young Joash I King XI 12. They put the Crown upon him and gave him the Testimony Look then upon the Copy that is before you and look upon the Commission he hath given you His Will in Heaven acts all his glorious Attributes and as I may speak it with reverence his Will rules them He hath transcribed his Will in little in your Commission to act all yours Now his Will be done by you upon Earth as it is done by himself in Heaven A second Copy that I would present before you and before all that have any thing to do with you at present about Judicature Counsel Witnesses and Jurors is Gods own righteousness and that especially in one particular example It is needless to tell you from Scripture that the righteous God loves righteousness delights in righteousness practises righteousness commands righteousness That one acting of his does demonstrate all these to admiration and that is his Justice in justifying a sinner Much is
of the Nation it self It is observable concerning that unhappy Nation that before their Captivity into Babylon they were all for Idolatry but after their return out of Captivity they abhorred Idolatry but were all for Traditions they changed naught for naught or rather naught for worse For indeed their Traditions one may justly say were more destructive than their Idolatry Their Traditions wrought them and brought them to murder the Lord of life and glory which their Idolatry would hardly ever have brought them to And the very principles of their Traditions were such that they had not been right Scholars in that School they had not been faithful to their principles if they had not destroied him So directly contrary to the tenor of the Gospel and to the quality and appearance of Christ were those cursed Traditions that if they sought not withal might and main to destroy them and root them out the beast did not work according to the nature of the beast but clean contrary to it It is very generally conceived that God rejected that Nation for the murther of the Lord of life And that was a very just cause and reason why they were rejected But if I should say God rejected the bulk and mass of that Nation long before the death of Christ for those cursed Traditions I believe I should not speak it without good proof and warrant And it is observable that John Baptist calls them a generation of Vipers which in plain English is The seed of the Serpent at his first preaching among them And it is observable that which we are upon that wickedness and villanies were grown so abounding and so predominant that they were past the Magistrates correcting before ever our Saviour comes to be arraigned And it is no wonder they were grown so abounding and predominant when their very Principles led them to make crimes of those that were but trifles and no crimes of those that were crimes indeed to omit the great things of the Law whereby they might have beaten down cruelty dishonesty and debauchery and to make all their business only about toys only for the promoting of formality and hypocrisie and seeming goodness And thus you see wickedness uncorrected till it grow incorrigible an unhappy Magistracy asleep till it wake like Sampson with the locks of his strength cut and overpowred by the Philistins and a miserable Nation bleeding to death and weltering in its own blood because the Physitian would not let blood when he should have done in due time and in the right vein And now do I need to say any thing by way of Application As the Apostle concerning Abel He being dead yet speaketh so I of Judea she is here dying and do you not hear her speak nay as he of old Loquere ut te videam Do you not see her speak The very looking on her may read a Lecture As the Lacedaemonians read a silent Lecture against drunkenness to their children only by shewing them their slaves Swine-drunk So t is a silent Lecture against neglecting of the execution of Justice and Judgment and against partiality in executing of Judgment and Justice only to look upon her and her undone condition It is well known to you all that pass by behold and see if there be any sorrow like unto my sorrow that is done unto me And who wrought it to thee O unhappy Nation Oh! I was wounded in this house of my friends Folly and fondness partiality and foolish tenderness sloth and sleepiness have been my undoing Discite justitiam moniti Take warning by my fate all Nations and Countries and set your selves to execute Judgment and do Justice lest wickedness grow that there be no curbing and so vengeance follow that there be no healing The Grandees of that Nation though so careless as to practise this will tell you that all the six hundred and thirteen precepts contained in the Law of Moses are couched and included within those two in Esay LVI 1. Keep judgment and do justice And indeed how much and how great things are included in those two keeping or observing Judgment in causes Controversal and doing just in causes Criminal The Greek Poet will tell you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That in Justice is comprehended all Vertues and the Scripture will tell you that under the name of righteousness is comprehended all piety by the use of the name a righteous man for one after Gods own heart I might speak how much piety is comprehended in doing Justice and how much charity how much service to God how much benefit to the Country But need I to illustrate these things that are so plain It is something strange and not to be passed by without observation that in the New Testament in several places the second Table is cited and taken for the whole Law without mention of the first Table at all In Matth. XIX 16. when a man comes and asks what he should do to have eternal life Christ bids him keep the Commandments When he demands which He refers him only to the second Table Thou shalt do no murder Thou shalt not commit adultery Thou shalt not steal Thou shalt not bear false witness Honour thy Father and thy Mother And Thou shall love thy neighbour as thy self You have the like reference to the second Table Rom. XIII 8. Ow nothing to any man but to love one another for he that loveth another hath fulfilled the Law And there going to reckon up the Commandments of the Law he mentions only those of the second Table And you may observe the Apostle S. James using the same style Jam 11. 8. If ye fulfil the Royal Law according to the Scripture Thou shalt love thy neighbour as thy self ye do well What then is the younger sister fairer than the Elder the second Table more lovely than the fiâ—â—â— that Jacob mâ—â—t serve his â—pprenticeship for Rachel the younger rather than for Iâ—â—ah the eldeâ— As Micah VI 8. He hath shewed thee O man what is good and what the Lord requires of thee to do justly and love mercy For these two are the Urim and Thummim of the second Table the very life of true Christian piety and of a true Christians acting And the Lord thus directs men to the duties of the second Table as the touchstone of Piety whereby to try whether we love God by our love to our neighbour whether he will do God right by doing right to his neighbour If time would permit I mâ—ght speak I. How great a duty Justice is of the second Table II. How great a charity to a place or Country III. How great a tye upon all not Judges and Magistrates only but Juries Witnesses all in their places to promote it IV. How great a misery and undoing of a Nation to have the current of it stopped A SERMON PREACHED AT ELY ASSISE Septemb. 12. 1671. JAMES V. 9. Behold the Iudge standeth before the door THE great Court of Judicature
You have mention of her armies Dan. IX ult but with this brand upon them that they are called The abominable army that maketh desolate there styled by their Vulgar Latine as in Matth. XXIV the abomination of desolation But thirdly That which tops up all is that she is called Babylon in this Book of the Revelations and described there as she is For that by Babylon is meant Rome the Romanists themselves will readily grant you if you will grant them the distinction of Rome Pagan and Christian Imperial and Pontifical And the last verse of Chap. XVII puts the matter out of all doubt where it says that the Woman the scarlet Whore which thou sawest is the great City which reigneth over the Kings of the Earth Upon which every one that is acquainted with the Rome-history must needs conclude that no City can there be understood like the City Rome Now it is a very improper inquest to look for the new Jerusalem in a place that must perish for ever to look for the holy City among the abominable armies and to look for Sion the City of God in Babylon that Mother of Harlots and abominations of the Earth Secondly Whereas old Jerusalem and the Jewish Nation incurred so great a curse and guilt for the murther of the Lord of life as we all know it did it requireth very cogent arguments to prove that Rome that had a hand as deep in that murther should obtain so great a blessing and happiness on the contrary as to be the only Church in the World and the Mother of all Churches There is no Christian but knoweth how deep a hand Jerusalem had in that horrid fact and he knoweth but little that knoweth not that Pontius Pilate was Deputy for Rome there and how deeply also he was ingaged in it as her Deputy And so much be spoken concerning the very Place and how unlikely it is to find the new Jerusalem there How improper it is to imagine that that should be the City of God of which God himself in his Word speaks not one good Word but evil to imagine that he should choose that of all Cities for his dearest spouse that of all Cities had the deepest hand in the murther of his dear Son II. Concerning their Church and Religion If these men that pretend to lead men to the new Jerusalem and lead them to Rome would but speak out and plain and tell them that they will lead them to the old Jerusalem and so lead them to Rome they speak something likely For what is the Church and Religion of Rome but in a manner that of old Jerusalem translated out of Judaick into Roman and transplanted out of Palestina into Italy And there is hardly an easier or a clearer way to discover that she is not the new Jerusalem then by comparing her with the old as God doth most clearly discover the Jerusalem then being Ezek. XXIII by comparing her with Samaria and Sodom divers hours would scarce serve to observe the parallel in all particulars and punctually to compare the Transcript with the Original I shall only and briefly hint two things to you to that purpose And First Let me begin with that distinction that the Jews have in their writings once and again of the Mosaick Law and the Judaick Law or the Law of Moses and the Law of the Jews And they will tell you such and such things are transgressions of the Mosaick Law and such and such are transgressions of the Judaick Law And as they themselves do make the distinction so they themselves did cause the distinction What they mean by the Mosaick Law we all understand and by their Judaick Law they mean their Traditional Law which they call the Law unwritten While they kept to the Law of Moses for a rule of faith and life as they did under the first Temple they did well in point of Doctrine and no heresie and heterodoxy tainted them but when they received and drank in Traditions as they did under the second Temple they drank in their own bane and poison There is in Scripture frequent mention of the last days and the last times by which is meant most commonly the last days of old Jerusalem and of the Jewish oeconomy when they were now drawing toward their dissolution But from what date or time to begin her last days may be some question If you date them from the time she first received and entertained her traditions you do but fit the calculation to the nature of the thing calculated For then did she fall into the consumption and disease that brought her to her grave then did she catch that infection and plague that never left her but grew upon her till it made her breath her last in a fatal end Traditions spoiled her Religion and brought her to worship God in vain teaching for Doctrines the commandments of men Matth. XV. 9. Traditions spoiled her manners and trained her up in a vain conversation received by tradition from the Fathers 1 Pet. I. 18. In a word Traditions as they made the Law so they made the Gospel of no effect and the doctrine of Christ the death of Christ the belief in Christ to be but needless business and things to no purpose Nay Traditions leavened them to hate the Gospel to murther Christ and to persecute his Disciples For by the principles of their Traditions they could do no less than all these Now surely Jerusalem that is above is above this infection and the new holy City certainly brought no such infection from Heaven nor was tainted with this contagion which was the death of the old as a Priest in Israel could hardly be infected with Leprosie But you may see the tokens upon the Church of Rome very thick traditions upon traditions some of so like stamp to those of old Jerusalem that you can hardly know them asunder but all of the like effect and consequence that they make the Gospel of none effect as those did the Law and causing men to worship God in vain while they are taught for Doctrines the commandments of men How great a part of their Religion is nothing else but the commandments of men and other Traditions and how great a part of their Church is built upon nothing else The very chief corner stone in all their fabrick is of no better substance and solidity viz. that S. Peter was Bishop there and there was martyred when the Scripture and reason gives a far fairer probability that he was Apostle to the circumcision in Babylonia and there ended his days Secondly You would hardly think that there was a worse brood in the old Jerusalem than those that we have spoken of the men so infected with the Plague and with a Frenzy with it of traditions And yet I can name you a worse and that was those that had forsaken their Judaism and entertained and embraced the Gospel but at last apostatized from it and revolted to their old
of this world and earthly things Now what shall we say to this that God should give no better promises to his people How could an Israelite but look after earthly things when he had no promise but of earthly things How could he look after Heaven when he had no promise of Heaven When much of his Religion might very easily become a temptation The enjoyning them so much Ceremonious Worship might indeed it did prove a temptation to them to turn all Religion into Ceremony Their Laws that enjoyned them to separate from the Heathen and to have no Communion with them might easily become a temptation to them and so it did of prizing themselves and despising others Their promises which seemed only to relate to earthly things might and indeed did become a temptation to them to mind earthly things and either not to be acquainted with or to neglect things spiritual and heavenly What then shall we say to these things Truly the first thing we may say to them may be to say nothing but to stand in silence and admiration and beget such a meditation in us as he had that stood weeping over a Toad to think how much nobler a creature than that God had made him and yet he had not been thankful The Apostle Paul tells us Heb. XI 40. God had provided some better thing for us that they without us should not be made perfect And the Apostle Peter tells us 2 Pet. I. 4. That there are given unto us exceeding great and precious promises that by these we might be partakers of the Divine Nature And now look upon their allowances and ours their promises and ours and meditate what God had done to us in comparison of them and what we have done towards God in reference to these things The promises that God made to them in the Law of Corn and Cattel of Land and Money health and long life if you look upon them reflexively one way comparing them with sinful mens deserts and they are great promises in comparison of what any man can deserve but look upon them reflexively another way and compare them with what God hath promised in the Gospel and they are but small and little to them They were as the lesser light the Moon that ruled the Night and darkness of that mysterious and dark Oeconomy of the Law but these as the greater light the Sun to rule in the bright and glorious light of the Gospel Compare what is said here in the Command and Promise and what is added Deut. V. 16. That thy days may be prolonged and that it may go well with thee in the Land which the Lord thy God giveth thee with such passages as these Eph. I. 3. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ. Heavenly places the word is ambiguous shall I say or large to signifie either Heavenly places and Heavenly things as you may observe in the Text and Margin Now whereas the Jews blessing was in an earthly place the Land which the Lord their God gave them he hath blessed us in heavenly places Whereas it should be well with them in all outward earthly things he hath blessed us with all spiritual blessings in Heavenly things Their Promises did capacitate them to be partakers of the Creature and of things below but 2 Pet. I. 4. There are given to us exceeding great and precious promises whereby we are capacitated to be partakers of the Divine Nature You see the difference Now Christian where hath been thy gratitude thy improvement Thou art partaker of a better Covenant better promises better things where hath been thy better Obedience See what improvement the Apostle or God by his mouth requires of us upon this account â— Cor. VII 1. Having therefore these promises Dearly beloved Let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God I leave every one to examine himself what clensing what perfecting of holiness they have made because of the Promises I come to consider why God gave Israel such Promises of earthly things as he did And first we are to consider That God hath given the promise of spiritual and heavenly things to the Church long before these temporal promises were given to Israel Christ Grace Eternal Life enjoyment of God were promised from the first day of Adam and so that promise went all along with the Church before the Law and continued also under the Law As the Apostle saith Gal. III. 17. The Law could not make that promise of no effect Observe the Apostles manner of Argumentation there Ye that stand upon justification by Works ye plead that the Law saith He that doth these things shall live Most true but his life must not be by the Works of the Law but by the grace of the promise which was before the Law and the Law coming after could not disannul it And how God made spiritual and heavenly promises before the Law these and other places do abundantly testifie Luk. I. 70 71 c. As he spake by the mouth of his Holy Prophets which have been since the world began c. Tit. I. 2. In hope of Eternal Life which God that cannot lye promised before the world began And that one for all Joh. I. 4. In Christ was Life In him came the promise of Life and Grace even from the beginning and that Life was the Light that holy men looked and walked after and that Light shone in the darkness of the types of the Law and in the darkness of the obscurity of the Prophesies and the darkness comprehended it not So that Israel when these temporal promises were given them had also before them the promises of Grace promises of things spiritual and heavenly and they were to look through these that were temporal at those that were spiritual and eternal Here is given a promise of long life upon earth in the Land which the Lord their God gave them But they had before them even from of old the promises of Eternal life to those that obeyed the Commandments of God and they were to look at and after this through the other And so the holy men among them did That in Levit. XVIII 5. Ye shall keep my statutes and my judgments which if a man do he shall live in them Which is oft repeated else where doth it mean only This Life The Apostle often shews it aimeth higher viz. at Spiritual and Eternal life And so the Jews themselves did generally understand it though they failed in seeking that life that it aimed at As it is Rom. X. 3. They being ignorant of Gods Righteousness and going about to establish their own Righteousness have not submitted themselves unto the Righteousness of God And when that Man enquired Matth. XIX 16. What good thing shall I do that I may have Eternal Life and Christ bad him Keep the Commadments
to fiction and fabulous stories p. 1142. Four causes from whence these fictions proceed p. 1142 1143. Pious fraud is one cause of the falsities of this sort of History 1143 Holiness of a place computed to the foundation when the superstructure was gone 540 Holy Ghost how he went away from the Jews and when he returned p. 561. The Holy Ghost in his extraordinary Gifts and Tongues could only be communicated by the Apostles 680 Honey Wild Honey God gave the people of Israel a Land flowing with Milk and Honey Honey not from Bees but from Palm and Figtrees vast quantities p. 297 298. Honey from Figs fallen on the ground so thick as to be up to the ankles 297 325 Hosannah what p. 223 224. It was sung by the Children in the Temple 225 Houses among the Jews the lower Rooms entred by the Door the upper Rooms on the outside 334 Humane Inventions less dangerous to be brought into Divine Worship under the Jewish Law than under the Gospel and why 1038 Humane Learning is exceeding useful nay exceeding needful to the expounding of Scripture p. 1033. Two objections of those that deny this proposition answered 1034 Hyperbolus used for a litigious Fellow 459 Hypocrisie is hiding iniquity with its punishment 236 Hyssop several sorts of it and one with stalks like Canes or Reeds 617 I. JABNEH and Jamnia the same famous for an University and the Sanhedrim sitting there Page 15 16 Jacob why God wrestled with him and sought to kill him 1066 Jambres and Jannes who and whence the Names 1185 1186 Idolatry set up by the Jews only before their Captivity into Babilon p. 1113. It is an abominable and senseless wickedness p. 1312 1313. How God is jealous against Idolatry p. 1314 1315. Baal changed in the Names of Men into Bosheth which signifies shame in detestation of Idolatry Page 1315 Idols among the Jews it was held Religion to reproach Idols p. 188. The most ignominious Name given Idols was Zebul i. e. Dung or Dung-hill p. 188 189. The worst Idol or Devil was the Prime p. 189. Idols how rendred by the Lexicographers They are figments of humane mistake p. 763. Some Jews held that Idols might be bowed unto or worshiped 763 Idumea Jewish Idumea what 4 Idumea or the Land of Edom is not the same in the New Testament with that in the Old being swallowed up under the Name of Arabia but under the New Testament it was got into Judea 290 292 to 297 Jealous God what it signifies and why God is so called 1313 1314 Jealous Jealousie Zeal and Zealous are comprehended under the same word in the Hebrew what they are 1314 Jechonias who and what is said concerning him 98 99 Jeptha Gedeon and Sampson their failings p. 1215. Jephtha's vow how to be understood whether he did or did not sacrifice his Daughter 1215 to 1218 Jeremy put for Zachary in the Gospel is no fault but a thing known and received by the Jews 265 Jericho the Country of it and the situation of the City with its distance from Jerusalem p. 43 44. It was after rebuilt the next City to Jerusalem for grandure rare Schools and a Royal Palace The Men of Jericho famed for six things p. 44 45. Some Miscellanious matters belonging to the Country about Jericho 46 Jerusalem once called Salem being compounded of Jireh and Salem and why Under what Latitude It was holy above other Cities there were no Gardens in it c. p. 20 to 22. The parts of Jerusalem p. 22 to 24. It had in it Acra Bezetha and Millo p. 24. It had many Hills in it p. 22. Memorable places in it were the several Streets the ascent to the Temple some Courts Pools Stones c. p. 34 35. The Streets of Jerusalem were swept every day and Money found there in the time of Feasts were called Tenths or Tithes so also what was found at any time p. 303. The reason of the destruction of Jerusalem gathered out of the Jewish Writers and out of the Scriptures p. 468 c. The destruction of Jerusalem and the Jewish State is described as if the whole frame of the World was to be dissolved p. 626 1073 1074 c. The destruction and conflagration of Jerusalem was an assurance of the judgment to come p. 1104 1119. It was set forth in Scripture in terms seeming to mean the last Judgment p. 1104. The last days of Jerusalem are characterized in one regard for the best in another for the worst of times p. 1179. New Jerusalem what it is not and what it is and where to be found 1197 1198 Jeshana a City just by Zippor 75 Jesus Christ Christ is added to Jesus in numberless places of the New Testament to shew that Christ was the true Saviour and that Jesus was the true Messias p. 96. Jesus Christ is called the Son of David a common term in the New Testament and Talmudick Writings for the true Messias p. 96 97. Jesus of Nazareth mentioned in the Talmud p. 476. Why Jesus was more opposed than John the Baptist with the reason of it p. 653. The Testimony concerning Jesus found in Josephus not proved to be the writing of Josephus yet proved from Scripture to be true concerning Jesus p. 653 654. Jesus the true Messias some testimonies of his being so p. 740. The false Logick of those who are for no Rulers or Magistrates over them but King Jesus refuted 1060 Jew a Jew was not to have an inward Conversation or Friendship with a Gentile Page 751 Jewish Nation whether as to the more general part of it it was not rejected and blinded before Christ came into the World p. 709. The Jewish State the destruction of it is described as if the whole frame of the World was to be dissolved 626 Jews how far lawful or unlawful for them to eat of the victuals of the Samaritans p. 538. Their Mother Tongue was the Chaldee Language from their return out of Babilon p. 545. Their cruelty p. 663. It was very great destroying two hundred and twenty thousand Greeks and Romans at one time feeding on their flesh eating their bowels besmearing themselves with their blood and covering themselves with their skins c. p. 686 c. They also in Egypt and Cyprus destroyed two hundred and forty thousand Men in a most Barbarous manner p. 686 687. The Jews fasted on the second and fifth days in the week whether imitated by Christians p. 685. They were not to be beholden to the Heathen p. 764. Jews and Hellenists distinguished with the reason of the distinction p. 798. The Jews themselves expected that the Messias should raign amongst them a thousand years p. 1057. They thought the Law was to restrain and bind the outward Action only not regarding the inward thought p. 1097. Jews and Romanists how they may be said to be yoak-fellows p. 1110. They were permitted by the Romans their Governors to live by their own Laws and Religion p. 752 1111. How they
lost the power of Judging Malefactors p. 1111 1112 c. They had a high conceit of their own Nation p. 1112. They were highly severe and strict about little inconsiderable Customs but very remiss about things of great Moment and Necessity p. 1113 1114. They were rejected by God not only for putting our Saviour to death but before also for their cursed Traditions and crying wickedness p. 1114. The calling in of the Jews expected by some is not probable and why p. 1123. The Jews were dispersed before our Saviours time p. 1144. They were cast off to a reprobate sense before the destruction of Jerusalem p. 1145. They crucified the Lord of Life out of the very Principles of their Traditional Religion p. 1177. The Jews and the Jewish Religion were very corrupt under the second Temple p. 1199 1200. The Church of the Jews was only a child under age till Christ came 1334 Jezabelites impudently oppose the Decrees of the Apostles 695 696 Ignorance and Error the common cause of them is because Men will not know and embrace the Truth 1286 1287 Image of God in Adam what p. 1153. Image of God upon Man not lost by sin though the likeness of God be 1302 Images in the Church of Rome are Idols 1312 1314 Imposition of Hands in ordination a fundamental Point as well as the Doctrin of Faith and Repentance proved from Hebrews 6. 2. 1040 Imputation of the sins or good Deeds of Parents to the Children supposed by the Jews not to be in the days of the Messias p. 569. Imputation of Parents sins to Posterity is real and rational 1316 1317 Incense the way of burning it with the manner of the Priests and Levites getting ready in order thereunto 380 381 Indifferent Things and such as were not sinful of themselves although of humane invention and used in the Jewish worship did not cause our Saviour to leave that communion nor to forsake the way of Worship but he joyned therein rather than he would give offence 1037 1038 1039 c. Infant Baptism argued for 273 274 Infants in the womb supposed by the Jews to be in a capacity to commit some sin 569 570 Institution divine defiled by corruption but not extinguished Page 165 Intercallated Month or Year what 185 226 Interpretation of the Holy Text the judgment of the Jews concerning a just Interpretation 784 Interpreters in the Synagogues stood by the Readers of the Law and Prophets to turn the words of the Hebrew Text into the Language understood by the people at the same time Commenting or Preaching upon the words p. 132 134 707. Interpreters of the Law part of their work what 803 Invention humane less dangerous to be brought into Divine Worship under the Jewish Law than under the Gospel and why 1038 Invisible Things are the greatest things of our concernment 1284 Jod of it s not passing away or eternal duration 137 138 John Baptist in all probability was no Eremite 387 388 John the most punctual of all the four Evangelists especially in giving an account of the Festivals that intercurred between Christ's entrance into his publick Ministry and the time of his death p. 1033. John the beloved Disciple was him to whom the Revelation was delivered 1196 Jordan the waters thereof were opened twelve miles when Israel passed through p. 46. The Country beyond it what p. 363. Little Jordan was from the spring of Jordan to the Lake Samochonitis but from that Lake being much a larger stream it was Jordan the greater p. 62 63 64 298. Jordan had over it two bridges at least besides other passages 492 Jordan-transmarine its division 363 Jose and Joseph are one and the same Name 640 Joshua where buried 373 374 Jot of it s not passing away or eternal duration 137 138 Journey Sabbath days Journey the length of it was two hundred cubits or one mile 485 486 Joy wicked in a strange instance in the Gunpouder Traytors 1184 Joy in Heaven over a sinner that is converted what 1267 Isaiah the Prophet say the Jews was cut in two by Manasses the King 593 Iscariot a Name given to Judas the Traytor whether given before or after his death If after his death it emphatically shews his miserable end p. 176. As a Betrayer he was to have no part in the World to come his going to his place intends his going to Hell 176 177 Iturea its situation 365 366 Juda for Jehuda and why 97 Judaism the twofold sense of the Word p. 1051. The Jews held this Maxim That if a Jew forsook his Judaism he should have no part in the World to come p. 1087. Judaism and Nicolaitism were two Errors on each hand the Gospel into which some Primitive Christians did fall 1097 Judas was present at the Eucharist p. 261. He was carried by the Devil into the Air there strangled and then cast down to the Earth and there burst assunder 264 639 Judea a sight and division of it p. 9. It was priviledged above other Parts of the Land of Israel p. 10. A description of the Coast of it p. 10. The Mountainous Country of Judea what p. 11. The South Country of it what p. 13. The North Coast of it 19 Judges what Benches of them there were among the Jews 755 Judgment Judgment to him that is angry what p. 141 142. Judgment might be unrighteous when the Judging was righteous 1106 Judgment the Day of Judgment put for Christ's coming with vengeance to Judge the Jewish Nation six differing ways of expressing it p. 346. The Last Judgment proved p. 1101 1102 1103 The objections of the Sadducces and Atheists answered p. 1101 c. Noah's Flood was a prognostication and an assurance of the Last Judgment p. 1104. The destruction of Jerusalem is set forth in Scripture terms seeming to mean the Last Judgment p. 1104. The several and providential assurances that God hath given of the Last Judgment p. 1103 1104 1109. The prosperity of wicked Men is an argument of the Last Judgment p. 1105. Assizes are an assurance and a fit representation of the Last Judgment p. 1104 1117 1119. Conscience is an assurance given by God of the Last Judgment p. 1104 1119. The manner of giving the Law is an assurance of the Last Judgment Page 1119 Judgments Capital always began on the Defendants side among the Jews and not on the Accusers p. 609. Judgments were distinguished into Pecuniary and Capital among the Jews 754 Julian the Apostate part of his character or part of what he was and did 1238 Julias There were two Cities of this Name one built by Herod the other by Philip the later was before called Bethsaida where situate 83 Just a just person or the just two sorts of them p. 448. How distinguished from the Penitent p. 449. Just Men distinguished by the Jews into two sorts and to which of them they gave the preference 1266 Justification is a great Mystery in several respects p. 1051 1052. What it is
K its situation 497 Canaan what p. 202. It was only a part of Canaan p. 328. The earthly Canaan is not to be sought after 1224 Candle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Candle used for a Person famous for life or knowledge 550 Capernaum its situation a City in a pleasant place p. 72. Where p. 308. There were two Places of that Name 496 497 Caphar Chittim the same with Ziddim 71 Caphar Hananiah was the middle of Galilee 58 Caphar Karnaim was of Heathen Jurisdiction 317 Caphar Tebi what Village and whence the Name 18 Caphar Tsemach something observed about its Name 316 Cappadocia rendred by the Vulgar Palusium was Sin of old but in the Talmudists Cappadocia c. 290 291 Captains of the Temple what 471 Carmel a mountainous Country 59 Casiotis and Casius the Mount where situate c. 291 Castara what place and by whom inhabited 515 Castor and Pollux what how pictured and how fatal their Feast to the Lacedemonians 705 706 Caves and Dens vastly large and very numerous in the Land of Israel many of these were digged out of Mountains and Rocks by the Gygantick Canaanites for the use of war 88 89 Causes capital the Sanhedrim lost the power of Judging in Capital Causes by their own neglect being so remiss to the Israelites with the reason of it 611 to 614 Cesarea how named by Arabians and Jews how far from Jerusalem Herod built it after it was destroyed the Schools and Doctors of the Jews flourished there 54 55 Cesaria Phillippi where situated 63 317 Chabul what 311 Chagigah the Festival this was the second part of the Passover being kept with joy mirth and sacrifices p. 356 c. Paschal Chagigah what part of the Passover When the time of bringing it 610 611 618 Chains for the hands used among the Jews 683 Chalamish what place and by whom inhabited 515 Chaldee Language from their return out of Babilon was the Jews Mother Tongue 545 Chaldee Paraphrast addeth to the Hebrew Text. 707 Chaluch was a woolen shirt next the skin worn by the Jews 457 Chamber of the Counsellors and chief Men what 358 Chambers and Gates lying on the South side of the Court of Israel what 31 32 Chammath this is Ammaus of Josephus so near Tiberias as to be computed almost one City computed by some to be the warm Bathes of Tiberias 68 69 308 Chaphar Acon what 60 Chaphenatha where and what 516 Charity towards our neighbour is the top of Religion and a most undoubted sign of love to God p. 219. Saint Paul had three steps or degrees in his Charity 1300 Charms Mutterings Exorcisms c. were several sorts of Enchantments practised by Jews 243 Chel was the second Inclosure about the Temple 29 30 Chephar what place and by whom inhabited 515 Cheth and He Aleph and Ain the Mystical Jewish Doctors did not distinguish them 79 Chethib and Keri are the differing Readings of the Hebrew Text. 139 140 Chezib it and Achzib changed into Ecdippa the name of a place 61 Chief Men and Counsellors their Chambers what 358 Chijun or Remphan or Rephan what c. 673 Child a Child with two Bodies from the Navel upward which acted as two Children c. born at Emmaus 373 Children were born and brought up in some Courts near the Temple under ground to be made fitter to sprinkle the Purifying water p. 34. Little Children admitted Disciples by Christ. p. 219. Among the Jews when Children were grown to twelve years of age they were put close upon business both Secular and Divine p. 394. Children born crooked maimed or defective according to some sin of the Parents was the Opinion of the Jews p. 568. Children in the womb supposed by the Jews to be in a capacity to commit some sin p. 569 570. Holy Children a term for such as are born of Christian Parents p. 759 760. Why Children were and are to be baptized p. 1125 1127 1128 Why there is no particular Precept in Scripture for their Baptism p. 1128 1133. Children of the Jewish Proselytes were Baptized in the Jewish Baptism and why p. 1128 1132 1133. Why Children suffer for their Parents sin the Justice thereof p. 1316 1317. Good Children being part of their Parents are punished for their Parents sins 1318 1319 Children of the Bride-chamber what their priviledge and business 172 Chipper what place and by whom inhabited 515 Chorazin where seated 83 84 Christ is added to Jesus in numberless places in the New Testament to shew that Christ was the true Saviour and that Jesus was the true Messias p. 96. Jesus Christ is called the Son of David in a Communion term in the New Testament the Talmudick Writings also use the same term for the true Messias p. 96 97. Christ was born in the thirty first year of Augustus Caesar. p. 104 105. In the thirty fifth year of the Reign of Herod p. 106. In the Month of Tisri answering our September at the Feast of Tabernacles p. 107. This Month Tisri was ennobled before Christs time by many excellent things done in it p. 107. He fulfilled the typical Equity of the three great Feasts Passover Pentecost and Tabernacles p. 107. The Jewish Writers seem to intimate the time of Christs birth p. 107 108. There was a general expectation of him when he came p. 108. Manaben i. e. the Comforter is taken for Christ. p. 108. He conversed upon Earth two and thirty years and an half p. 128 Many Miracles were done by him p 174. Ben Satda a blasphemous name given by the Jewish Writers to Jesus Christ whom they make a Magician c. p. 189. Signs of Christs coming what from the Doctrin of the Jews p. 240 241. His coming in Glory and in the Clouds signifie only his taking vengeance on the Jewish Nation p. 244 1074. His death and the manner of it in several things differed from the Jewish custom in putting Persons to death p. 266. Christ had Perfections and Excellencies which flowed from the Hypostatical union of the two Natures and such also as flowed from the Donation and anointing of the Holy Ghost both mentioned p. 351 352. Christ or Messiah and the Son of God are convertible Terms against the Jews p. 548 549. Christ in his Agony and Passion exercised obedience and holiness not the Divine Power to bear up under the utmost that an enraged Devil could do p. 591. Whether God was then angry with him is questioned p. 591. Christs dew is his quickening Power p. 691. His Resurrection shews him to be the Messiah p. 691. His entrance into his publick Ministry and the time of his death and the several Actions which he did about the time of each c. p. 1033. He held communion with the National Church of the Jews in the publick Exercise of their Religion proved by manifold instances p. 1036 1037 1038 1039 1040 1041. He was a Member of the Church of the Jews proved and under the obligation of the Law p. 1037.