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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48431	The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.; Works. 1684	Lightfoot, John, 1602-1675.; G. B. (George Bright), d. 1696.; Strype, John, 1643-1737.	1684 (1684)	Wing L2051; ESTC R16617	4,059,437	2,607

the Justice of God that Christ was to satisfie and if he could not have done that then there would have been some reason he should have suffered his wrath The Justice of God challenged obedience of men or no coming to Heaven satisfaction for disobedience or they must to Hell Here is enough saith Christ to serve for both ends They have disobeyed here is obedience more than all their Disobediences do or can come to They cannot obey as they should here is that that makes it out viz. Obedience infinite III. The truth was that Christ had to deal with the wrath of the Devil but not at all with the wrath of God Consider but these passages and see what was the stress that Christ had to deal withal in his Passion First That Gen. III. 15. He shall bruise thy head and thou shalt bruise his heel Satan the seed of the woman shall destroy thee This is explained Heb. II. 14. For as much as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death that is the Devil And 1 Joh. III. 8. For this purpose the Son of God was manifest that he might destroy the works of the Devil And then observe that Joh. XIV 30. The Prince of this world cometh and hath nothing in me And Luke XXII 53. When I was daily with you in the Temple ye stretched forth no hands against me but this is your hour and the power of darkness While I preached there was a restraint upon you because my hour was not come but now you and Hell are let loose to have your full swing against me There was a Combate proposed in the sufferings of Christ before God and Angels Twixt whom Christ and the wrath of God No but twixt Christ and Satan and all his power What doth God in this quarrel Doth God fight against Christ too as well as the Devil Was his wrath against him as well as the Devils wrath What against his own Champion his own Son No he only tries him by affliction not overwhelms him with his wrath He only lets him alone to him to be the shock of Satan He little assists Satan by his wrath laid on his own Champion See the great Mystery of this great Dispensation in brief God had created the first Adam and endued him with abilities to have stood Thus endued he leaves him to stand of himself and permits Satan to tempt him and he overcomes him and all mankind are overthrown God raised up a second Adam endued with power to foil Satan do he his worst and not only with power to withstand Satan if he will but a will that could not but withstand Satan He sets him forth to encounter and leaves him to himself lets Satan loose to do his worst Satan vexeth him with all the vexation Hell could inflict upon him Did not God love his Son look with dear bowels upon him all this while It is a very harsh opinion to think that Christ undertaking the combate for the honour of God against his arch-enemy that obeying the Will of God even to the death that retaining his holiness unmoveable in the midst of all his tortures paying God an infinite obedience it is harsh I say to think that God should requite him with wrath and look upon him as a wretched damned person No it was the wrath of the Devil that Christ had to combate with not the wrath of God at all IV. Though Christ is said to bear sins yet for all that God did not look upon him any whit the more wrathfully or in displeasure but rather the more favourably because he would bear the sins of his people For God looked on Christ not as a sinner but as a Sacrifice and the Lord was not angry at him but loved him because he would become a Sacrifice Joh. X. 17. Therefore doth my Father love me because I lay down my life Esa. LIII 12. Therefore will I divide him a portion with the great and he shall divide the spoil with the strong because he hath poured out his Soul unto death Do those words speak the anger of God No his wel-pleasedness his rewarding him for that he would be numbred with transgressors being none but a Lamb without spot and blemish Some say That Christ was the greatest sinner murderer c. because he bare the sins of those that were so which words border upon blasphemy and speak besides a great deal of imprudence and inconsideration See Levit. XVI 21 22. And Aaron shall lay both his hands upon the head of the live Goat and consess over him all the iniquities of the children of Israel and all their transgressions in all their sins putting them upon the head of the Goat And the Goat shall bear upon him all their iniquities Is it not sensless now to say That the Goat was the greatest sinner in Israel Was he any whit the more sinful because the sins of the people were put upon him And so of other sacrifices on whose heads hands were laid and sins put was the wrath of God upon the Sacrifice No the pleasure of God was upon it for attonement In such sense are those places to be taken Isa. LIII 6. The Lord hath laid on him the iniquity of us all 1 Pet. II. 24. Who his own self bare our sins in his own body on the tree 2 Cor. V. 21. He hath made him to be sin for us who knew no sin He bare our sins not as a sinner but as a Sacrifice And that Joh. I. 29. makes it plain Behold the Lamb of God that taketh away the sins of the World As a Lamb at the Temple bare the sins of the people so Christ bare our sins How Was the Lamb guilty or sinful No as an attonement and sacrifice And so God looked on Christ as a Sacrifice well pleasing to him not as sinful at all Need we any more illustration Observe that Exod. XXVIII 36 38. And thou shalt make a plate of pure gold and grave upon it like the engravings of a signet Holiness to the Lord. And it shall be upon Aarons forehead that Aaron may bear the iniquity of the holy things which the children of Israel shall hallow in all their holy gifts and it shall be always upon his forehead that they may be accepted before the Lord. Holiness to the Lord because he bare iniquity It should rather have been Unholiness if Aaron had been any whit the more sinful for bearing the peoples iniquities But he is said to bear their iniquities because he by his office undertook to attone for them How did God look upon Aaron in his Priesthood With anger because he bare the iniquity of the people Nay with favour and delight as so excellent an instrument of attonement Such another passage is that Levit. X. 17 c. Wherefore have ye not eaten the sin offering in the holy place

of Orosius to St. Augustine I have obeyed your commands my most Honoured Lord I wish I could say to as much purpose as I have done it willingly But I satisfie my self with the bare testimony of my Obedience wherein my Will and endeavour is at least seen Such is your Lordships value for the Holy Scriptures such hath been your care to promote and encourage the explication of them for the benefit of others that you have not disdained my poor endeavours of this kind animating me to a progress in what I have begun not only with bare Entreaties but with the additions of your Lordships Counsel Assistance Patronage and Bounty I should be the most stupid amongst Men if such kind and benigne encouragements should not enflame me to attempt something wherein at least I may give your Lordship some specimen not only of my Obedience but Gratitude I confess my self by I know not what kind of Genius warmly carried out toward these kind of studies than which nothing can to me be more delightsome and satisfactory But when it pleases your Lordship both to add such Sails to my little Vessel and also fill those Sails with such gales of your Favour I still the more pleasingly engage my self having not only the conscience of my own duty but an ambition of serving your Lordship and approving my self grateful to quicken me to it Under your Lordships wings do these worthless labours of mine adventure abroad alas how much below your Patronage short of your worth and indeed of my own undertaking the thin and slender product of a plentiful watering aiming at great things but trifling in the performance I took I confess an high flight when I attempted the Explication of this Evangelist but how weak and languid I have proved besides that the thing it self speaks sufficiently there shall be none readier to accuse than I to condemn my self Let then the Reader spare his censure for I will load my self with a shameful acknowledgment that I have adventured in things too high for me And when he sees this perhaps he will forgive me undertaking so difficult a task wherein my design hath been only to be useful Nay perhaps pity me if I cannot indeed attain at what I would But if he will neither forgive nor pity but still carp and censure me let him make the experiment upon this Evangelist himself and see if he also may not step as short as I have done My Lord I have this comfort however that I have not been idle I had rather puzzle my self with hard and knotty Enquiries than wear out my time in either doing nothing or trivially Nor can I reproach my self that I have made this research into this Sacred Volume through unwarrantable curiosity but out of humble sincere zeal of mind both to learn what I can my self and teach others offering I hope nothing that is noxious and sometimes that that may profit But my Lord that which is my principal encouragement is the Patronage and candor of so great a man who I cannot but hope will accept this small trifling gift with a gentle and easie aspect from the frequent experiment I have already made But I must recal that rash word gift when all that I can offer to your Lordship is absolute debt And alas How poor a pay-master does your Lordship find of me A few sorry scriblings for great and substantial kindnesses not to be reckoned up Yet such they are that bring along with them all the returns of thanks that I am able to make And since I have nothing else may the great God of Heaven of his infinite goodness and bounty reward you with all manner of felicity temporal and Eternal Which he from his heart wishes and makes it his daily prayer who is MY LORD Your Lordships most humble most obliged and faithul Servant IOHN LIGHTFOOT A CHOROGRAPHICAL ENQUIRY Into some places of the Land of ISRAEL PARTICULARLY Those which we find mentioned in the Evangelist St. JOHN CHAP. I. BETHABARA Joh. I. I. Different Readings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. The noted passages over Iordan III. The Scythopolitan Country IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The great Plain The Scythopolitan passage there V. Beth-barah Judg. VII 24. SECT I. Different Readings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IT is observed by all that treat upon this Evangelist that the reading doth vary in some Copies and this instance is alledged for one a a a a a a Epiphan Haeres LI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things were done in Bethabarah but in other Copies it is in Bethany But Drusius Vulgati codices c. The vulgar hath it in Bethabarah which Epiphanius in the place above mentioned calls Bethamarah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this reading Petavius is silent It might easily happen that Bethabarah should change into Bethamarah partly considering the affinity of the characters which saith he tanta est in antiqua Scripturâ ut vix discerni possit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra is so great in antient writings that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can hardly be distinguished partly that the alternate use of Mem and Beth is so very common in those Countries Nor indeed is it much wonder that Bathamara should change into Bethania since Bethamara being writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a place of Wool and Bethania being writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a place of Sheep But it seems very strange how Bethabarah should ever change into Bethany unless upon some such occasion as these Either that Bethabarah might be taken for the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the House of Exposition or the School in which sense we meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence for Explication it is annexed by some hand or other in the Margine * * * * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the House of Tradition or Doctrine as if the Evangelist were to be understood in this manner these things were done or disputed in a certain School beyond Jordan where John was baptizing And so that word * * * * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being so very known and obnoxious might steal from the Margin into the Text and common use Or perhaps secondly upon the suspition of a Tautology if Bethabarah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be found together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be looked upon as the same thing with a place beyond Jordan therefore they might substitute the word Bethany as signifying Batanaea or Bashan to some such sense as this These things were done in Batanea beyond Jordan c. But it is our province at present to enquire rather into the situation of Bethabarah than into the original and derivation of Bethany SECT II. The noted

wandering in the wilderness Here at Kadesh they continued a good space before they removed for so Moses saith Ye abode in Kadesh many days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the days that ye had made abode namely at Sinai as ver 6. and so they spent one whole year there for so they had done at Sinai and whereas God bids them upon their murmuring to turn back to the Red-sea Deut. 1. 40. his meaning was that at their next march whensoever it was they should not go forward towards Canaan but clean back again towards the Red-sea from whence they came Moses 84 Redemption from Egypt 4 And so they do and so they wander by many stations and marches Moses 85 Redemption from Egypt 5 from Kadesh Barnea now till they come to Kadesh Barnea again some seven Moses 86 Redemption from Egypt 6 or eight and thirty years hence Their marches mentioned in Numb 33. Moses 87 Redemption from Egypt 7 were these from Kadesh or Rithmah to Rimmon Parez to Libnah to Moses 88 Redemption from Egypt 8 Rissah to Kehelathah to Mount Shapher to Haradah to Makheloth to Moses 89 Redemption from Egypt 9 Tahath to Tarah to M●●hcah to Hashmonah to Moseroth to Horhagidgad Moses 90 Redemption from Egypt 10 to Jotbathah to Ebronah to Ezion Gaber to Kadesh again in the Moses 91 Redemption from Egypt 11 fortieth year And thus whereas it was but eleven days journey from Horeb Moses 92 Redemption from Egypt 12 by the way of Mount Seir to Kadesh Barnea Deut. 1. 2. they have now Moses 93 Redemption from Egypt 13 made it above three times eleven years journy The occurrences of all Moses 94 Redemption from Egypt 14 this time were but few and those undated either to time or place some Moses 95 Redemption from Egypt 15 Laws are given Chap. 15. Korah Dathan and Abiram rebel Chap. 16. Moses 96 Redemption from Egypt 16 Korah for the Priest-hood from Aaron as being one of the Tribe of Levi Moses 97 Redemption from Egypt 17 and Dathan and Abiram for the principality from Moses as being of Moses 98 Redemption from Egypt 18 Reuben the first-born An earth-quake devoureth them and all theirs Moses 99 Redemption from Egypt 19 and a fire devoured the 250 men that conspired with them only Korahs Moses 100 Redemption from Egypt 20 sons escape Chap. 26. 11. and of them came Samuel and divers famous Moses 101 Redemption from Egypt 21 Moses 102 Redemption from Egypt 22 singers in the Temple 1 Chron. 6. 22. c. Aarons Priest-hood that was Moses 103 Redemption from Egypt 23 so opposed is confirmed by the budding of his withered rod and upon Moses 104 Redemption from Egypt 24 Moses 105 Redemption from Egypt 25 this approval divers services for the Priests are appointed Chap. 17. 18. Moses 106 Redemption from Egypt 26 19. and so we have no more occurrences mentioned till the first day of Moses 107 Redemption from Egypt 27 Moses 108 Redemption from Egypt 28 their fortieth year They went under four or five continual miracles Moses 109 Redemption from Egypt 29 as the appearing of the Cloud of glory the raining of Manna the following Moses 110 Redemption from Egypt 30 Moses 111 Redemption from Egypt 31 of the Rock or the waters of Horeb the continual newness of Moses 112 Redemption from Egypt 32 their cloaths and the untiredness of their feet yet did they forget and Moses 113 Redemption from Egypt 33 were continually repining against him that did all these wonders for them Moses 114 Redemption from Egypt 34 Moses 115 Redemption from Egypt 35 They repined when they came out of Egypt that they must come out of Moses 116 Redemption from Egypt 36 Egypt Exod. 14. 12. They repined when they came near Canaan that Moses 117 Redemption from Egypt 37 Moses 118 Redemption from Egypt 38 they must go into Canaan Numb 14. and so they repined all the way between Moses 119 Redemption from Egypt 39 Do ye thus requite the Lord O foolish people and unwise Is not he thy Father that hath bought thee c. Deut. 32. 6. CHAP. XX. World 2553 Moses 120 Redemption from Egypt 40 ISRAEL is now come to Kadesh Barnea again an unhappy place for there they had been eight and thirty years ago and received the doom of not entring into the land and the same doom falleth upon Moses and Aaron there now It is said They came into the desert of Zin to Kadesh in the first moneth but nameth not the year for it referreth to the decree made in that very place of forty years wandering and this is the first month of the fortieth year and so Numb 33. 8. and Deut. 2. 7 14. make it undoubted Miriam dieth at Kadesh and is buried there being a great deal above 120 years old The people murmur here now for water as they had done here before about the land and the Holy Ghost by a most strange word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most sweetly sheweth their confusedness They had lain here a whole twelve-month at their being here before but then no want of water for the rock or the waters of Horeb had followed them hither but how World 2553 Moses 120 Redemption from Egypt 40 that was now departed is not expressed Moses and Aaron are excluded Canaan for not believing the Lord and not sanctifying him before the people their particular fault is diversly guessed at it seemeth to me that it was this What say they ye rebels must we bring water out of this rock as we did out of Horeb Is all our hopes and expectation of getting out of the wilderness come to this We never fetched you water out of a rock but once and that was because ye were to stay a long time in the wilderness and that was to serve you all the while as we have seen it did by experience Now that water is gone and must we now fetch you water out of another rock O ye rebels have you brought it to this by your murmuring that we must have a new stay in the wilderness and a new rock opened to yield you water for your long stay as Horeb did Are we to begin our abode in the wilderness anew now when we hoped that our travel had been ended and so we shall never get out And so he smote the rock twice in a fume and anger And thus they believed not the promise of entring the land after forty years and thus they sanctified not the Lord in the sight of the people to incourage them in the Promise but damped them in it and thus they spake unadvisedly in their lips and so they were excluded Canaan It was a sign that the Promise aimed at better things then the earthly Canaan when the holiest persons in all Israel are debarred from coming thither from Kadesh Barnea they turn back toward the Red-sea again as they had done before Deut. 1. 40. because Edom would not now give them passage Aaron dieth in

them to be humbled some for their fathers guilt some for their own and some for both and to acknowledge that their being alive till now and their liberty to enter into the Land was a free and a great mercy for their own and their fathers faults might justly have caused it to have been otherwise with them 2. They had imitated their fathers rebellion to the utmost in their murmuring at Kadesh at their last coming up thither and in the matter of Baal Peor and therefore he might very well personate them by their fathers when their fathers faults were so legible and easie to be seen in them 4. He reckoneth not their second journy to Kadesh by name but slips by it Chap. 2. 1 4. Nor mentions their long wanderings for seven and thirty years together between Kadesh and Kadesh but only under this expression We compassed mount Seir many days Chap. 2. 1. because in that rehearsal he mainly insisteth but upon these two heads Gods decree against them that had first murmured at Kadesh and how that was made good upon them and Gods promise of bringing their children into the land and how that was made good upon them therefore when he hath largely related both the decree and the promise he hastens to shew the accomplishment of both 5. In rehearsing the Ten Commandments he proposeth a reason of the Sabbaths ordaining differing from that in Exodus there it was because God rested on the seventh day here it is because of their delivery out of Egypt and so here it respecteth the Jewish Sabbath more properly there the Sabbath in its pure morality and perpetuity And here is a figure of what is now come to pass in our Sabbath celebrated in memorial of Redemption as well as of Creation In the fifth Commandment in this his rehearsal there is an addition or two more then there is in it in Exod. 20. and the letter Teth is brought in twice which in the twentieth of Exodus was only wanting of all the letters 6. In Chap. 10. ver 6. 7 8. there is a strange and remarkable transposition and a matter that affordeth a double scruple 1. In that after the mention of the golden Calf in Chap. 9. and of the renewing of the Tables Chap. 10. which occurred in the first year after their coming out of Egypt he bringeth in their departing from Beeroth to Mosera where Aaron died which was in the fortieth year after now the reason of this is because he would shew Gods reconciliation to Aaron and his reconciliation to the people to Aaron in that though he had deserved death suddenly with the rest of the people that died for the sin of the golden Calf yet the Lord had mercy on him and spared him and he died not till forty years after and to the people because that for all that transgression yet the Lord brought them through that wilderness to a land of rivers of waters But 2. there is yet a greater doubt lies in these words then this for in Numb 33. the peoples march is set down to be from Moseroth to Bene Jahaan ver 31. and here it is said to be from Beeroth of Bene Jaahan to Moseroth there it is said Aaron died at mount Hor but here it is said He died at Moseroth now there were World 2553 Moses 120 Redemption from Egypt 40 seven several incampings between Moseroth and mount Hor Numb 33. 31 32 c. Now the answer to this must arise from this consideration that in those stations mentioned Numb 33. From Moseroth to Bene Jaahan to Horhagidgad c. they were marching towards Kadesh before their fortieth year and so they went from Moseroth to Bene Jaahan But in these stations Deut. 10. 6. they are marching from Kadish in their fortieth year by some of that way that they came thither and so they must now go from Bene Jaahan to Moseroth And 2. how Moseroth and mount Hor Gudgodah and Horhagidgad were but the * * * As Horeb and Sinai were though they be counted two several incampings of Israel Exod. 17. 1 6. and 19. 1. compared same place and Country and how though Israel were now going back from Kadish yet hit in the very same journies that they went in when they were coming thither as to Gudgodah or Horhagidgad to Jotbathah or Jotbath requires a discourse Geographical by it self which is the next thing that was promised in the Preface to the first part of the Harmony of the Evangelists and with some part of that work by Gods permission and his good hand upon the Work-man shall come forth 7. It cannot pass the Eye of him that readeth the Text in the Original but he must observe it how in Chap. 29. ver 29. the Holy Ghost hath pointed one clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To us and to our Children belong the revealed things after an extraordinary and unparalleld manner to give warning against curiosity in prying into Gods secrets and that we should content our selves with his revealed will 8. Moses in blessing of the Tribes Chap. 33. nameth them not according to their seniority but in another order Reuben is set first though he had lost the birth-right to shew his repentance and that he died not * * * So the Chaldee renders ver 6. Let Reuben live and not die the second death the second death Simeon is omitted because of his cruelty to Sichem and Joseph and therefore he the fittest to be left out when there were twelve Tribes beside Judah is placed before Levi for the Kingdoms dignity above the Priest-hood Christ being promised a King of that Tribe Benjamin is set before Joseph for the dignity of Jerusalem above Samaria c. 9. The last Chapter of the Book was written by some other then Moses for it relateth his death and how he was buried by the Lord that is by Michael Jude 9. or Christ who was to bury Moses Ceremonies The Book of JOSHUA THIS Book containeth a history of the seventeen years of the rule of Joshua which though they be not expresly named by this sum in clear words yet are they to be collected to be so many from that gross sum of four hundred and eighty years from the delivery out of Egypt to the laying of the foundation of solomons Temple mentioned 1 Kings 6. 1. for the Scripture hath parcelled out that sum into these particulars forty years of the people in the wilderness two hundred ninety and nine years of the Judges forty years of Eli forty of Samuel and Saul forty of David and four of Solomon to the Temples founding in all four hundred sixty three and therefore the seventeen years that must make up the sum four hundred and eighty must needs be concluded to have been the time of the rule of Joshua CHAP. I. World 2554 Ioshua 1 JOSHUA of Joseph succeedeth Moses the seventh from Ephraim 1 Chron. 7. 25. and in him first appeared Josephs birth-right 1 Chron. 5. 1. and

7. c. 1 Sam. 4. 21. 1 Chron. 4. 29. and sometimes by the standers by at the birth as Gen. 38. 29. and 25. 25. Ruth 4. 18. but the Father at the Circumcision had still the casting voice whether the name should be so or no as appeareth by Jacobs changing Ben-oni into Benjamin Now Zacharie being dumb and the mother having given it no name at the birth the persons present undertake to call it by the name of the Father And now is he in circumcising that is the man appointed to be the first overthrow of Circumcision by bringing in Baptism instead of it R. Solomon from the Talmud in Sanhedrin expoundeth Jerem. 25. 10. I will take from them the sound of the milstones and the light of the candle to this sense The sound of the milstones signifieth the Feast at a Circumcision because they ground or bruised Spices for the healing of the sore and the light of the Candle signieth the Feast it self Thus do they confess a decay of Circumcision to be foretold by the Prophet and yet they stick not to deny most stiffly that Circumcision must ever decay Vers. 63. He wrote saying That is expressing or To this purpose as Exod. 18. 6. And Jethro said to Moses I Jethro come unto thee That is he signified so much by Letter as the serious viewing of the story will necessarily evince And so 2 King 5. 6. And he brought the Letter to the King of Israel saying not that Naaman that brought the Letter spake the words that follow but the Letter it self spake them John The Lord hath been gracious A name most fit for him that was to be the first Preacher of the Kingdom of grace and to point out him that was grace it self Rabbi Jochanan sayd what is the name of the Messias Some said Haninah Grace as it is said I will not give you Haninah that is the Messias who shall be called gracious Jer. 16. 13. Talmud bab in Pesach cap. 4. Vers. 64. And his mouth was opened Infidelity had closed his mouth and now faith or believing doth open it again And herein may this case of Zachary be fitly compared with the like of Moses Exod. 4. For he for distrust is in danger of his life as Zachary for the same fault is struk dumb but upon the circumcising of his child and recovery of his faith the danger is removed as Zacharies dumbness is at such a time and occasion as Psal. 116. 10. He believeth and therefore doth he speak And the tongue of the dumb doth sing Esa. 35. 6. And his tongue Our English hath added loosed for illustration as also hath the French and some say it is found in some Copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But first no such word is expressed either in the Syrian Arabick Vulgar Latine Italian Erasmus or other Translators Nor secondly needeth there any such word to make a perfect sense but it may well help the simple and vulgar capacity what our English hath added Vers. 66. Laid them up in their hearts It could not but affect all that heard of this strange birth of the Baptist with wonder and amazement and singular observation both in regard that so many and great miracles were wrought in this time when miracles were so much abated and decayed as also in consideration that there was never birth before that had so many concomitants of wonder and miraculousness as the birth of this child Not of Isaac the glorious Patriach not of Moses the great Prophet nor of any other whatsoever that had been in former times And the hand of the Lord was with him Either the special favour and assistance of the Lord as Ezra 7. 6. and 8. 22 c. or the gift of Prophecy at capable years as 1 Sam. 3. 19. for so the hand of the Lord doth signifie Ezek. 1. 3. 37. 1. 40. 1. Psal. 80. 17. 1 Chron. 28. 19. Vers. 68. Redeemed Greek ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He hath made or wrought redemption In the very phrase implying a price paid for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth It is used again Chapter 2. 38. and by the LXX Psal. 111. 9. and 130. 7. and by Theodotion for satisfaction Prov. 6. 35. Vers. 69. An horn of Salvation Psal. 18. 1. 2 Sam. 22. 3. Vers. 70. Which have been since the World began Adams calling his wives name Eve or life in apprehension of the promise of the seed of the woman that should break the head of the Serpent Eves calling her Sons name Cain a purchase because she had obtained a man even the Lord or the Lord to become a man and her naming her other Son Seth or setled c. these were Prophecies that spake of Christ from the beginning of the world Vers. 71. That we should be saved from our enemies This hath sweet reference to the promise given at the beginning of the World from which time he had traced Prophecies in the verse preceding I will put enmity betwixt thee and the woman and between thy seed and her seed He shall break thine head Gen. 3. 15. Where in the former words of the verse I will set enmity c. there is an expression who are our enemies namely the Serpent and his seed and in the latter he shall break thine head there is an intimation how we shall be saved namely by Christs breaking the head and power of Satan So that the former verse and this being laid together they arise unto this sense that all the Prophets from Adam and upward had their eye upon the promise in that garden and spake of salvation and delivered by Christ by his breaking the head and destroying the kingdom of the Devil Vers. 76. The Prophet of the Highest As Aaron to Moses Exod. 7. 1. Prophecy had been now very long decayed and but little thereof had been under the second Temple it is now reviving in an extraordinary manner and this child is to be the first of this race of Prophets that is in rising and to be the Harbinger of Christ himself Vers. 77. To give knowledge of salvation by remission c. The knowledge of salvation that the Law held forth at the first view was by legal righteousness and absolute performance of what was commanded but John who was to begin the Gospel brought in another Doctrine and gave the people knowledge of salvation by another way namely by the remission of sins as Rom. 4. 6 7. And this is the tenor of the Gospel Vers. 78. The day spring from an high Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the LXX to translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The branch Esa. 4. 2. Jer. 23. 5. Zech. 3. 9. 6. 12. the name of Christ and so it may be understood of Christs personal coming and appearance amongst men as God is said to have visited Sarah Gen. 21. 1. that is not only in merciful dealing with her as to give her a child but also in personally

compact with Pilate to make sure the Sepulchre Matth. 27. 62. And observe that Matthew doth not there call it the Sabbath but the day that followeth the day of the preparation by the very Periphrasis deriding their hipocrisie who would be so observant of the Sabbath as to have a day of preparation for it before it came and yet to be thus villainous on it when it was come       This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the famous second day in the Passover week in which the first-fruit sheaf was waved before the Lord Lev. 23. 11. and from this day they began to count their seven weeks to Pentecost Deut. 16. 9. Sunday the Lords day XVII   1. Christ riseth from the dead and he becometh the first fruit of those that slept 1 Cor. 15. 20. He appeareth first to Mary Magdalen Joh. 20. 15. then to Peter and Cleopas or Alpheus as they go to Emmaus Luke 24. 13 18 34. 1 Cor. 15. 5. and at night to all the Disciples Luke 24. 33 36. this is the first of the fifty to Pentecost Munday XVIII 2   Tuesday XIX 3   Wednesday XX. 4   Thursday XXI 5   Friday XXII 6   Saturday XXIII 7 The Jews Sabbath this was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ appeareth again Thomas is present Joh. 20. 26. Lords day XXIV 8   Munday XXV 9   Tuesday XXVI 10   Wednesday XXVII 11   Thursday XXVIII 12   Friday XXIX 13   Saturday XXX 14 The Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IIAR Lords day I. 15 The Lords day Munday II. 16   Tuesday III. 17   Wednesday IV. 18   Thursday V. 19   Friday VI. 20   Saturday VII 21 The Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lords day VIII 22 The Lords day Munday IX 23   Tuesday X. 24   Wednesday XI 25   Thursday XII 26   Friday XIII 27   Saturday XIV 28 Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lords day XV. 29 The Lords day Munday XVI 30   Tuesday XVII 31   Wednesday XVIII 32   Thursday XIX 33   Friday XX. 34   Saturday XXI 35 Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lords day XXII 36 The Lords day Munday XXIII 37   Tuesday XXIV 38   Wednesday XXV 39   Thursday XXVI 40 Ascension day Friday XXVII 41   Saturday XXVIII 42 Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lords day XXIX 43 The Lords day SIVAN Munday I. 44   Tuesday II. 45   Wednesday III. 46   Thursday IV. 47   Friday V. 48   Saturday VI. 49 Jews Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   VII 50 The Lords day Pentecost day The Holy Ghost given §. 3. That many if not all of the 120 received the Holy Ghost and the gift of Tongues on Pentecost day and not the twelve only For first divers if not all of them were appointed by Christ to be Ministers of the Gospel as well as the Apostles Luke 10. and for this purpose had received the power of miracles as well as they vers 17. they had received the Holy Ghost on the resurrection day as well as they Joh. 20. 22. compared with Luke 24. 33 36. had conversed with Christ both before and after his resurrection as well as they had received the promise of the Father as well as they Nay they were to preach to people of strange languages as well as they and then what possible reason can be given that they should be denied this qualification of the gift of Tongues sitting them for that purpose any more than the twelve That divers of them were Ministers if not all there can be no scruple what else was become of the seventy Disciples And that if they must preach they must preach to some of strange Tongues there can be as little since experience sheweth Jerusalem it self so full of this variety and since a few years will let all the Preachers loose to preach to the Gentiles as they met with occasion Nay we shall find this justified by the practise of certain of them as we go along Secondly It is true indeed which is objected by some that these words They were all together do come so near to the last verse of the former Chapter which mentioneth only the twelve that it may seem to speak of them only together at this time yet doth both that verse and this as fully refer to the 120 in the 15 verse For 1. The Evangelist doth lay that number from the very first as the subject of his History though his aim be more especially at the twelve Apostles as in his history of the twelve Apostles his History fixeth chiefly on Peter and John 2. What should keep and separate the 108 from the company of the Apostles at this time above all others The Text tells us they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abiding and continuing together in one place and in one Society Chap. 1. 13 14. and so the progress of the story giveth us assurance they were till persecution parted them Chap. 8. and it is very strange that on this day above all days the high day of Pentecost the holy day of the Christian Sabbath the likeliest day of expecting the promise of the Father that on this day they should be parted from their Society Thirdly Look but upon the qualifications of the seven Deacons how they were full of the Holy Ghost Acts 6. 3. how Stephen was full of power and miracles and wisdom and an irresistible spirit vers 8 10. and how Philip was of the like qualifications Acts 8. 6. and when and where and how can it be supposed that these men came by these gifts if not upon Pentecost day and jointly with the twelve Apostles If it shall be answered that it may be they received them from Christ when he sent them to preach before his passion as Luke 10. 17. then let it be shewed how Barnabas came by his variety of Languages to be able to preach intelligibly wheresoever he came if not on this day It being therefore not to be denied that there were divers others besides the twelve if not the whole hundred and twenty which I rather think that received the Holy Ghost in the gift of Tongues at this time and that they were Ministers as well as the Apostles it argueth first that there were divers Congregations in Jerusalem from hence forward or else how should so many Ministers there have employment in their calling And secondly that those that went up and down preaching upon the dispersion by persecution Acts 8. 4. 11. 19. were not ordinary members of the Church or as we have used to call them meer lay-men but these men of the Ministerial function and of Christs own designation for that calling §. 4. The reason of the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so often in this Story The intent of this word is the rather to be looked after by how much the less it is used in all

the New Testament beside and by how the more frequently in this Story It is used in reference to the twelve Apostles alone Chap. 1. 15. it is used here in reference to the whole hundred and twenty and to the whole number of believers Chap. 2. 46. Now the reason why the Evangelist doth so often harp upon this string and circumstance of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of their conversing together with one accord may be either in respect of the twelve and one hundred and twenty or in respect of all the believers First The Apostles had been exceedingly subject in the lifetime of Christ to quarelsomness and contention about priority and who should be the chiefest as Mark 9. 34. Mark 20. 24. Yea even at the very Table of the Lords last Passover and Supper Luke 22. 24. And therefore it hath its singular weight and significancy and sheweth a peculiar fruit of Christs breathing the Holy Ghost upon them Joh. 20. 22. when it is related that they now so sweetly and unanimously converse together without emulation discord or comparisons Secondly The 108 Disciples were in a subordinate or lower form in regard of some particulars to the twelve Apostles and yet was there no heart-burning scorning or envying no disdaining defying or controlling of any one towards another but all their demeanor carried in the unity of the Spirit and the bond of Peace Thirdly If those two places in Chap. 2. 46. 5. 12. be to be applied to the whole multitude of believers of the latter there may be some scruple the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there doth singularly set out the sweet union that the Gospel had made among them though they were of several Countries several conditions and several Sects yet in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in singleness of heart as they did convenire in the tertio of the Gospel so did they convenire affectionately inter se. And this began to be the accomplishment of those prophesies that had foretold the peacemaking of the Gospel as Esa. 11. 6. 60. 18. 65. 25. 66. 42. Zeph. 3. 9. c. and it was an eminent fruit of Christs doctrine Joh. 15. 12. of his prayer Joh. 12. 17. and of his legacy Joh. 14. 27. Vers. 2. Cloven Tongues like as of fire Vers. 3. They began to speak with other Tongues §. Of the gift of Tongues The confusion of Tongues was the casting off of the Heathen Gen. 11. For when they had lost that language in which alone God was spoken of and preached they lost the knowledge of God and Religion utterly and fell to worship the Creature in stead of the Creator Rom. 1. Two thousand two hundred and three years had now passed since that sad and fatal curse upon the world the confusion of Languages and millions of souls had it plunged in Error Idolatry and Confusion And now the Lord in the fulness of time is providing by the gifts of Tongues at Sion to repair the knowledge of himself among those Nations that had lost that Jewel by the confusion of Tongues at Babel The manner of exhibiting this gift was in Tongues of fire that the giving of the Holy Ghost at the initiating of the Christian Church might answer and parallel the giving of the Law at the initiating of the Jewish and so it did both in time and manner that being given at Pentecost and in appearing of fire and so likewise this as was said before Vers. 5. And there were dwelling at Ierusalem Iews c. It was indeed the Feast of Pentecost at this time at Jerusalem but it was not the Feast of Pentecost that drew those Jews from all Nations thither First It was not required by the Law that these Jews that dwelt dispersed in other Nations should appear at Jerusalem at these Feasts Secondly It was not possible they should so do for then must they have done nothing else but go up thither and get home again Thirdly These Jews are said to dwell at Jerusalem and they had taken up their residence and habitation there but those that came up to the Festivals stayed there but a few days and so departed to their own homes The occasion therefore of these mens flocking so unanimously from all the Nations of the world was not the Feast of Pentecost but the general knowledge and expectation of the whole Nation of the Jews that this was the time of Messias his appearing and coming among them This they had learned so fully from the Scriptures of the Old Testament especially from Dan. 9. that both the Gospel and their own writers witness that this was the expectation of the whole Nation that the Messias was now ready to appear In the Scripture these passages assert this matter Luke 2. 26. 38. 3. 15. 19. 11. and Joh. 1. 20 21. In the Hebrews own writings we may find divers that speak to the same matter as that The Son of David shall come about the time when the Romans have reigned over Israel nine months from Mic. 5. 3. that his appearing shall be under the second Temple that it shall be not very long before Jerusalem should be destroyed and many such passages fixing the time of the Messias his coming to the very time that Jesus of Nazaret did appear and approve himself to be the Christ as may be seen in Sanhedrin cap. Helek Galat. lib. 4. Jeronym a Sancta Fide Mornaeus de Veritat Christ. rel And this so clearly and undeniably that when the wretched and blasphemous Jews cannot tell what to say to their own Doctors that assert the time so punctually agreeable to the time of Christs appearing they have found out this damnable and cursed way to suppress that truth as to curse all those that shall be industrious to compute these times for they have this common execration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let their spirit burst or expire that compute the times And to these assertions of the Jews own Authors concerning this opinion of their Nation we may add also the testimony of Suetonius affirming the very same thing Percrebuerat Oriente toto saith he vetus constans opinio esse in fatis ut eo tempore Judea profecti rerum potirentur In Vespas And so likewise Tacitus Pluribus persuasio inerat antiquis sacerdotum literis contineri eo ipso tempore fore ut valesceret Oriens profectique Judea rerum potirentur Histor. lib. 5. That is An old and constant opinion had grown through the whole East that it was foretold that at that time some coming out of Judea should obtain the rule of things And many were perswaded that it was contained in the old records of the Priests that at that very time the East should prevail and some coming out of Judea should obtain the rule which though the blind Authors apply to Uespasian and Titus their obtaining of the Empire yet there can be no Christian eye but will observe that this opinion that was so prevalent

strange Languages when they did speak them but conceived they had babbled some foolish gibberish and canting they themselves could make nothing of as drunken men are used to do And this caused their so wretched a construction of so Divine a Gift For the Jews of the strange Nations and Languages that perceived and understood that the Disciples did speak in their Languages were amazed and said one to another What meaneth this Vers. 12. But these other Jews Natives of Jerusalem and Judea that understood only their own Syriack and did not understand that they spake strange Languages indeed these mocked and said These men are full of new or sweet wine grounding their accusation the rather because that Pentecost was a feasting and rejoycing time Deut. 16. 11. And according to this conception it is observable that Peter begins his speech Ye men of Judea Vers. 14. But Peter standing up with the eleven said c. Reason it self if the Text did not would readily resolve that it was not Peter alone that converted the 3000 that are mentioned after but that the rest of the Apostles were sharers with him in that work For if Peter must be held the only Orator at this time then must it needs be granted that either the 3000 which were converted were all of one Language or that the one Language that he spake seemed to the hearers to be divers Tongues or that he rehearsed the same speech over and over again in divers Languages any of which to grant is sensless and ridiculous and yet unless we will run upon some of these absurdites we may not deny that the rest of the twelve preached now as well as Peter But the Text besides this gives us these arguments to conclude the matter to be undoubted First It saith Peter stood forth with the eleven vers 14. Now why should the eleven be mentioned standing forth as well as Peter if they spake not as well as he They might as well have sitten still and Peters excuse of them would as well have served the turn It was not Peter alone that stood forth to excuse the eleven but Peter and the eleven that stood forth to excuse the rest of the hundred and twenty Secondly It is said They were pricked in their hearts and said to Peter and to the rest of the Apostles What shall we do Why should they question and ask counsel of the rest of the Apostles as well as Peter if they had not preached as well as he Thirdly And it is a confirmation that so they did in that it is said Vers. 42. They continued in the Doctrine of the Apostles of the rest as well as Peter Fourthly If that were the occasion that we mentioned why they suspected the Apostles and the rest drunk then will it follow that Peter preached and spake in the Syriack Tongue chiefly to those Jews of Judea and Jerusalem that would not believe because they could not understand that the Disciples spake strange Languages but thought they canted some drunken gibberish And to give some probability of this not only his preface Ye men of Judea but also his laying flatly the murder of Christ to their charge Vers. 22. 23. do help to confirm it and the conclusion of his Sermon and of the story in the Evangelist doth set it home that if Peter preached not only to these Natives of Judea yet that he only preached not at this time but that the others did the like with him in that it is said They that gladly received his words were baptized and then as speaking of another story he saith there were added about the same day 3000 souls Now the reason why Peters Sermon is only recorded and the story more singularly fixed on him we observed before §. Brief observations upon some passages in Peters Sermon Vers. 15. It is but the third hour of the day And on these solemn Festival days they used not to eat or drink any thing till high noon as Baronius would observe out of Josephus and Acts 10. Vers. 17. In the last days The days of the Gospel because there is no way of salvation to be expected beyond the Gospel whereas there was the Gospel beyond the law and the law beyond the light of the ages before it Yet is this most properly to be understood of those days of the Gospel that were before Jerusalem was destroyed And the phrase the last days used here and in divers other places is not to be taken for the last days of the world but for the last days of Jerusalem the destruction of which and the rejection of the Jews is reputed the end of that old world and the coming in of the Gentiles under the Gospel is as a new world and is accordingly called a new Heaven and a new Earth Upon all flesh Upon the Heathens and Gentiles as well as upon the Jews Act. 10. 45. contrary to the axiome of the Jewish Schools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The divine Majesty dwelleth not on any out of the Land of Israel Vers. 20. Before the great and notable day of the Lord come The day of Jerusalems destruction which was forty years after this as was observed before so that all these gifts and all the effusion of the Spirit that were to be henceforward were to be within the time betwixt this Pentecost and Jerusalem destroyed And they that from hence would presage prophetick and miraculous gifts and visions and revelations to be towards the end of the world might do better to weigh what the expression The great and terrible day of the Lord meaneth here and elsewhere in the Prophets The blood of the Son of God the fire of the Holy Ghosts appearance the vapour of the smoke in which Christ ascended the Sun darkned and the Moon made blood at his passion were all accomplished upon this point of time and it were very improper to look for the accomplishment of the rest of the prophesie I know not how many hundreds or thousands of years after Vers. 24. Having loosed the pains of death or rather Having dissolved the pains of death meaning in reference to the people of God namely that God raised up Christ and by his resurrection dissolved and destroyed the pangs and power of death upon his own people Vers. 27. Thou wilt not leave my soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Thou wilt not give my soul up And why should not the very same words My God my God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be translated to the same purpose Why hast thou left me and given me up to such hands and shame and tortures rather than to intricate the sense with a surmise of Christs spiritual desertion In Hell Gr. Hades the state of souls departed but their condition differenced according to the difference of their qualities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diphilus apud Clem. Alex. Strom. 5. Vers. 38. Be baptized in the Name of the Lord Jesus Christ. Not that their Baptism was not

believe that he was the Messias nor that he was risen from the dead and these two last things it was that Peter came to teach Cornelius and not to tell him that Jesus of Nazareth had preached for that he and all his friends knew Vers. 44. The Holy Ghost fell on all them that heard the Word This was a second confirmation of the entertainment of the Gentiles to the Gospel or a miracle added by God to the doctrine preached by Peter that nothing now was to be accounted common or unclean for when God had poured the Holy Ghost upon the uncircumcision as well as upon the circumcised it was evidence sufficient that now God made no difference betwixt them How these extraodinary gifts of the Spirit had been confined hitherto only to the Nation of the Jews it is not only clear by Scripture but it is upon that clearness thought by the Jews that it must be confined thither ever and that neither any Gentile at all nor hardly any Jew out of the Land of Canaan could be capable of them and therefore when they here see the same measure and fulness and freeness of the Spirit upon the Gentiles as had been upon Jews they cannot but conclude the difference was in vanishing and that God was setting up a Church among them when he bestowed the Spirit of Prophecy upon them Vers. 47. Can any man forbid water c. Peters thoughts in these words look back to those words of our Saviour Go teach all Nations and baptize them Mat. 28. 19. where he meaneth not that none should be baptized but those that are capable of teaching but his meaning is this that whereas his Disciples had hitherto been limited and confined only to preach to the Jews to go to none but to the lost Sheep of Israel now had the Jews by the murdering of Christ shewed themselves unworthy and had forfeited the benefit of the Gospel and therefore Christ now inlargeth his Apostles and Disciples to go now and to teach all Nations and to baptize them to preach to the Heathens and to bring them in by baptism since the Jews had despised the Gospel and crucified the Lord of life that preached it To this it is that Peter here looketh at this first conversion of the Gentiles and when he seeth the very same gifts bestowed on them from Heaven that were upon the Jews he concluded that none could object against their being baptized and accordingly he commands that they should be baptized either by some of those that came with him from Joppa they being more than probably Ministers or he commanded that provision should be made for their baptizing by himself Acts XI That part of this Chapter which falleth under this year that we have in hand viz. to vers 19. is but a rehersal of this Story in the tenth Chapter and therefore it is not necessary to insist upon it PART II. The ROMAN Story § 1. Caius still cruel THE beginning of this year Caius was Consul but held that place only for a month or thereabouts and then resigned for six months more to his partner Apronius and after those six months Sabinius Maximus took the place A policy above his reach howsoever he came to it to shake the chief Magistracy by so often changes that his own power might stand the surer Both in his Consulship and after it he behaved himself after his wonted manner of barbarousness and cruelty but that now he began to add one vice more to his cruelty in bloodiness namely intolerable covetousness and oppression Now saith Dion was nothing but slaughter For many of the Nobles were condemned many perished by the Sword-playes and many imprisoned by the late Emperor Tiberius were drawn to execution Now did he bend himself to cross the people and the people being thorowly incensed began to cross him The main causes of this his displeasure guess how weighty were such as these Because they came not to the Plays and Shews so constantly and at such constant times as he had appointed because sometimes when they came they liked such sports as he liked not contra And because they once extolling him called him by the title of young Augustus For such occasions as these behold the madness of a man self-willed he brake out into all cruelty slaying many at the Theater for the one fault and many as they went home for the other and many at their own homes or otherwhere for a third And now was his rage grown so high that he wished that all the City had but one head that he might strike it off at one blow and bewailed his times for that they had not been enfamoused with some notable misery of the Roman State as was the reign of Augustus with the overthrow of Varus and his Army in Germany and the reign of Tiberius with the slaughter of above twenty thousand men by the fall of an Amphitheater at Fidenae And that we may take a full view of his cruel words and actions here together the Reader I hope will not be punctual in expecting an exact order of time in this disorder of conditions his common resolution against the people always was Let them hate me and spare not so that they fear me But what was his anger think you when his very feasts and imbraces of his minions were mixed with cruelty he used to have men tortured in his presence as he sate at meat mingling his sauce as it were with innocents blood At a great feast to which he had invited the two Consuls he suddenly fell out into an extream laughter and upon demand of his reason his answer was Because he had power to take away their two heads whensoever he pleased And whensoever he was kissing the neck of his wife or paramour he would constantly add these words but cruelly amorous This neck as fair as it is when I command shall be cut off Such was his jesting and as for his eranest I suppose you will easily believe that it was proportionable Whereas hitherto he had been very free and lavish of his tongue in dispraising Tiberius and not only had not checked but also countenanced and taken delight in those that spake ill of him as well as he he now turneth his tune and breaketh out as fluently into his commendations pleading that he himself had liberty to say what he list but accusing those that had assumed the like liberty when as no such thing belonged to them Then did he cause a list or catalogue to be read of those that had been executed and put to death under Tiberius laying withall the death of the most of them to the charge of the Senate and accused some for accusing them others for witnessing against them and all for condemning them These things he alledged out of those books which in the beginning of his reign and in the time of his seeming goodness he professed that he had burnt and after a most bitter and terrible

common in all their Authors When they cite any of the Doctors of their Schools they commonly use these words Amern rabbothenu Zicceronam libhracah in four letters thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus say our Doctors of blessed memory But when they speak of holy men in the Old Testament they usually take this Phrase Gnalau hashalom on him is peace in brief thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus when they mention Moses Solomon David or others this is the memorial they give them The Arabians have the like use in their Abbreviation of Gnalaihi alsalemo on whom is peace The words in Hebrew want a verb and so may be construed two ways On him is peace or on him be peace The learned Master Broughton hath rendered it the former way and his judgement herein shall be my Law To take it the latter way seems to relish of Popish superstition of praying for the dead which though the Jews did not directly do yet in manner they appear to do no less in one part of their Common Prayer Book called Mazkir neshamoth the remembrancer of Souls which being not very long I thought not amiss to Translate out of their Tongue into our own that the Reader may see their Jewish Popery or Popish Judaism and may bless the Creator who hath not shut us up in the same darkness CHAP. XL. Mazkir neshamoth or the Remembrancer of souls in the Iews Liturgy Printed at Venice THE Lord remember the soul or spirit of Abba Mr. N. the son of N. who is gone into his world wherefore I vow to give Alms for him that for this his soul may be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which be in the garden of Eden Amen The Lord remember the soul of Mrs. N. the Daughter of N. who is gone to her World Therefore I vow c. as in the other before Amen The Lord remember the soul of my father and my mother of my grandfathers and grandmothers of my uncles and aunts brethren and sisters of my cosens and consenesses whether of my fathers side or mothers side who are gone into their world Wherefore I vow c. Amen The Lord remember the soul of N. the son of N. and the souls of all my cosens and cosenesses whether on my fathers or mothers side who were put to death or slain or stabd or burnt or drowned or hanged for the sanctifying of the Name of God Therefore I will give Alms for the memory of their souls and for this let their souls be bound up in the bundle of life with the soul of Abraham Isaac and Jacob Sarah and Rebecca Rachel and Leah and with the rest of the righteous men and righteous women which are in the garden of Eden Amen Then the Priest pronounceth a blessing upon the man that is thus charitable as it followeth there in these words He that blessed our father Abraham Isaac and Jacob Moses and Aaron David and Salomon he bless Rabbi N. the son of N. because he hath vowed Alms for the souls whom he hath mentioned for the honour of God and for the honour of the Law and for the honour of the day for this the Lord keep him and deliver him from all affliction and trouble and from every plague and sickness and write him and seal him for a happy life in the day of Judgment and send a blessing and prosper him in every work of his hands and all Israel his brethren and let us say Amen Thus courteous Reader hast thou seen a Popish Jew interceding for the dead have but the like patience a while and thou shalt see how they are Popish almost entirely in claiming the merits of the dead to intercede for them for thus tendeth a prayer which they use in the book called Sepher Min hagim shel col Hammedinoth c. which I have also here turned into English Do for thy praises sake Do for their sakes that loved thee that now dwell in dust For Abraham Isaac and Jacobs sake Do for Moses and Aarons sake Do for David and Salomons sake Do for Jerusalem thy holy Cities sake Do for Sion the habitation of thy glories sake Do for the desolation of thy Temples sake Do for the treading down of thine Altars sake Do for their sakes who were slain for thy holy Name Do for their sakes who have been massacred for thy sake Do for their sakes who have gone to fire or water for the hallowing of thy Name Do for sucking childrens sakes who have not sinned Do for weaned childrens sakes who have not offended Do for infants sakes who are of the house of our Doctors Do for thine own sake if not for ours Do for thine own sake and save us Tell me gentle reader 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whether doth the Jew Romanize or the Roman Judaize in his devotions This interceding by others is a shrewd sign they have both rejected the right Mediator between God and Man Christ Jesus The prophane Heathen might have read both Jew and Papist a lecture in his Contemno minutos istos Deos modo Jovem propitium habeam which I think a Christian may well English let go all Diminutive Divinities so that I may have the great Jesus Christ to propitiate for me CHAP. XLI Of the Latine Translation of Matth. 6. 1. ALms in Rabbin Hebrew are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedhakah righteousness which word the Syrian Translator useth Matth. 6. 1. Act. 10. 2. and in other places From this custom of speech the Roman vulgar Translateth Attendite ne justitiam vestram faciatis One English old manuscript Testament is in Lichfield Library which hath it thus after the Latine Takith hede that you do not your rightwisnes before men to be seyne of hem ellis ye shullen have no mede at your fadir that is in hevenes Other English Translation I never saw any to this sense nor any Greek copy It seems the Papist will rather Judaize for his own advantage than follow the true Greek The Septuagint in some places of the Old Testament have turned Tsedhakah Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds or little or to no sense As the Papists have in this place of the New Testament turned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almsdeeds by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness to as little purpose In the Hebrew indeed one word is used for both Tsedhakah for Almsdeeds which properly signifies Righteousness upon what ground I know not unless it be to shew that S● Chrysostom hath such ● touch Alms must be given of rightly gotten good or else they are no righteousness or they are called Zadkatha in Syrian Hu ger zadek le mehwo they are called righteousness because it is right they should be given and given rightly The Fathers of the Councel of Trent speak much of the merit of Alms whom one may

some upon the horns of it some below some above to make sure that either of these should keep its right place and not transgress they set this line to be a bound between them The materials and manner of working up this renowned pile let the Reader take in the Talmuds and in Maymonides his own words and expressions p p p Maym. ubi supr Talm in Zevach. sol 54. When they built the Altar say they they built it solid like a Pillar and they made no hollow in it but one brought whole great stones and little for an iron tool might not be used upon them and he brought Mortar and Pitch and Lead and mixt all and poured all into the great base that he had laid according to his measure and so he built on upwards and he put in the midst of the buliding a piece of Wood or of Stone at the South-East horn according to the measure of the Foundation and so he put in the midst of every one of the horns till he had finished the building then he took away those pieces that were in the midst of the building and so the South-East horn was left without a Foundation and the rest of the horns were left hollow These q q q Midd. per. 3. stones that made the Altar and the rise to it are recorded to have been gotten in the Valley of Bethbaccerem a place mentioned in Neh. III. 14. and Jer. VI. 1. and the same Record tells us That twice a year the Altar was whited namely at the Passover and at the Feast of Tabernacles and the Temple whited once a year namely at the Passover Rabbi saith on the Eve of every Sabbath they rubbed the Altar with a Map because of the blood they might not Plaster it with an iron Trowel lest that touching should defile it for iron was made to shorten Mans days and the Altar was made for the prolonging Mans life and it is not fit that that which would shorten should be lifted up upon that that would lengthen Thus was the fashion and proportion of the Altar the Lords Table Mal. I. 7. the holiness of it was such that it sanctified the gift Matth. XXIII 19. that is whatsoever came upon it being fit to be offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Altar sanctified whatsoever was fit for it It is a Talmudick Maxim in the Treatise Zevachin the very beginning of the ninth Chapter And at the seventh Halacah of the same Chapter they say That as the Altar sanctified what was fit for it so also did the rise of the Altar and there they discourse at large with what things if they were once brought to the top of the Altar might come down and what might not which we shall not insist upon Before we part from the Altar we have yet one thing more to take into observation about it and that is the base and wretched affront that ungodly Ahaz put upon it in not only setting up another Altar by it but also in removing the Lords Altar out of its place and out of its honourable imployment to give place to his The story is 2 King XVI He sends the pattern of an Idolatrous Altar from Damascus and Uriah the Priest maketh one according to that pattern and when the King came home and saw the Altar he offered upon it his Burnt-offering Meat-offering Drink-offering c. And he brought also the brazen Altar which was before the Lord from the fore-front of the House from between the Altar and the House of the Lord and put it on the North side of the Altar vers 14. Rabbi Solomon expounding this place conceiveth that by the Altar of the Lord is not meant the Altar properly and indeed but some appurtenances that related and belonged to the Service of the Altar and this conclusion he produceth from two or three traditional Premises his words are these This Altar that he removed cannot be the brazen Altar that Moses made for that was laid up and it cannot be the Altar of stone which Solomon made which indeed is called the brazen Altar in the Book of Chronicles for that could not be removed from place to place but by pulling down and behold we have a Tradition that the fire that came down from Heaven in the days of Solomon went not off the Altar till Manasseh came and caused it to go off for he pulled the Altar down So that I cannot interpret the Altar here but of the Lavers and Bases of brass which served for the Altar and stood beside it them Ahaz removed c. You need not marvail if he go alone in his opinion when you look upon it and how it is strained and especially from this pinch because though the Altar of Solomon is called brazen yet he holds it to have been of Stone and overlaid were it of Brass or were it of Stone Ahaz his modesty was not so much but that he would pull it down to serve his turn as well as remove it It appeareth by the Text alledged that Uriahs modesty was a little more than Ahaz had for he had set his Altar behind the Altar of the Lord betwixt it and the East-gate so that the Lords Altar was betwixt that new-found one and the Temple it seemeth the space at the entring in from the East-gate was more open in the times of the first Temple than it was in the second But when Ahaz comes he removes Solomons Altar towards the North and brings up his own and sets it in the place of it and so does as it were supplant the Lord of his possession and usurp upon it putting the Lords Altar out of use as well as out of its place and giving his own the greatness because it was the greater in the imployment for all the Sacrifices that were to be offered both ordinary and extraordinary both of the King and People while the Altar of the Lord must stand by as a cypher only with this dignity which was less than none at all The brazen Altar shall be for me to seek to when I think good As for the departure of the Divine fire from off the Altar which had come down in the days of Solomon of which our Rabbin speaketh it is not unworthy some of the Readers thoughts For the Temple was so oft prophaned yea and sometimes shut up before the Captivity into Babel as 2 Chron. XXIV 7. XXVIII 24. c. that it is hardly to be imagined but that the fire which had been continued from the descent of that Divine fire was at some of these times or other extinguished And then Quaere how Hezekiah and Josiah in their Reformation did for fire again upon the Altar CHAP. XXXV The Contents of the Court betwixt the Altar and the North-side of it and betwixt the Altar and the South-side THE most ordinary and universal slaughter of the Sacrifices was on the North-side of the Altar and so is it declared at large

Firstlings which were sit which were unfit to be offered p. 2014. * Who had the approving of them p. 2014. * Where they were to be killed 2015. * Fleaing the Burnt Offerings the Ceremonies of it 926 Flesh when first eaten and why not the Blood 9 695 Flies not infecting the Temple what 2030. * Flittings of the divine Glory Rabbi Johanan's ten flittings of the divine Glory what p. 1062. * Also his ten flittings of the Sanhedrin what p. 1062. * With the Reason thereof 1063. * Flood of Noah its nature time of beginning and duration 6 to 9 Floor of Christ by it is meant the Church of Israel or the Nation of the Jews alone 469 Flying in the Air Christ tempted to it practised by Simon Magus c. 510 Fornication put for Poligamy 15 Friend of the Bridegroom what among the Jewish Writers 585 586 Fruits First Fruits the manner of bringing and presenting them 984 Fulness of time why so called it denotes Christs Birth which was Anno Mundi 3928 c. 383 G. GAdarens and Gergasens the same People Page 230 Gaius in Greek Caius in Latine there was two of the Name p. 313. What kind of Host. 315 339 Galilee although undervalued by the Jews had been re-renowned for many Atchievments Page 627 Gallio was Brother to Seneca the famous Court Philosopher several things concerning him 296 Gamaliel Paul's Master was a Man of great Original and Excellency p. 765. He was long President of the Sanhedrim and for all his fairness authorised a Prayer against Hereticks that is the Christians and their Doctrine commanding its constant use in the Synagogues 278 Gamaliel Rabban there were three of the Name Presidents of the Sanhedrim part of their History 2009. * Garments of the High Priest described p. 723 905 1077. * The rending of them when used 263. The nature and number of the Garments of the Priests p. 2049 2050. * The Jews think they were the same before the Law p. 2049. * What Garments the High Priest had that other Priests had not p. 2050. * He was consecrated under the Second Temple by putting on the holy Garments 2050. * Gate East Gate what Upon it was pictured the resemblance of the City Shushan and why Upon which account it or part of it was called by that Name it was also called the Kings Gate p. 1052. * The Gate of Shallecheth or Coponius what the names and where situate p. 1055. * The Gate Parbar what the word where the place p. 1056. * The Horse Gate two of the Name where p. 1057. * The North Gate Tedi or Tadde why so called p. 1059 1060. * The Beautiful Gate of the Temple what p. 1091. * The Upper Gate of the Lords House where situate p. 1098. * The New Gate where p. 1098. * The Gate of Nicanor which and why so called p. 1098 1099. * The Brazen Gate what It s opening of its own accord a sign of the Destruction of Jerusalem p. 1101. * The Gate Sur what and where situate p. 1100 1101. * The upper Gate of the Lords House how otherwise called 1098. * Gates of the City of Jerusalem what p. 666 c. Gates of Huldah whence so called p. 1054. * Gates of Assuppim where and what p. 1057 1058. * At which of the Gates Guards were kept by night p. 1062. * The Gates in the Court Wall on the East and South sides what p. 1104. * The Gates Corban where and why so called 2020 2021* Gaza what and where 281 Gazith was the Chamber or Room where the Sanhedrin sat being part common and part holy 2020 2021. * Gedeon called Jerubaal and why 49 Gehenna a form taken from the Jewish Writers 1005 1006 Gemara was one part of the Talmud 997 Gemarists they explain the Mishnah shewing the opinion of the Ancients upon it 369 General Christ was Lord General in the wars of Canaan p. 40. When he ceased to be so p. 45. General of an Army once was a Priest 71 Gentiles brought into the Gospel Religion by the Gift of Tongues p. 276. They receive the Holy Ghost contrary to the Jewish opinion p. 285. How called p. 314. Their Calling was a matter the Jews could never hear of with patience p. 621. The difference between them and the Jews went away when Christ and the Gospel came 845 to 847 Gergasens and Gaderens the same people 230 Giddeons Army 998 Gift of Tongues what 281 Gifts Prophetick Gifts what p. 499 500. They differed very far from the Grace of Sanctification p. 500. These Gifts had their Limitations and restrictions in all Men excepting Christ so that they could not always act a like Page 501 Gihon is sometimes called Siloam 667 668 Girdle of the High Priest what 905 Gizbarin Receivers of Tribute the Councellors of the Temple 914 Glory of God the cause of its removal from Jerusalem 125 Glory ten flittings of the divine Glory what p. 1062. * The Emblem of the divine Glory what p. 2052 to 2060. * The Moral or signification of this Emblem what 2055 to 2060 Goat Scape Goat his choice his sending away into the Wilderness with the manner of it 972 973 974 God it is necessary to think of him and converse with him the Heathens thought there was a God and Plato that he was only one p. 993. The Names of God used among the Jews and Gentiles what p. 993 to 995. God False Caius the Emperor creating himself a God with the Reasons p. 834. He was little better than a Devil p. 836. He made his Whore a Goddess p. 836 837. God speed an usual Salutation p. 339 340 Gog and Magog the Title of the Syrogrecian Monarchy 353 355 Golden Calf Israels punishment for it 715 Golgotha what 267 Goods the community of Goods or the having them in common by the Primitive Christians how practised and of what extent 762 Gospel the Gospel began with the Ministry of John the Baptist. p. 209. It was spread abroad by Persecution p. 280. At its first setling in the World it was much confronted by Magicians p. 289. The Jews had three ways of opposing the Gospel by a Prayer against Hereticks p. 289. by Emissaries whose business was to cry it down and preach every where against it by the use of Magick in doing strange Things exceeding many of them being skilled therein p. 290. Women laboured to advance the Gospel though they did not Preach p. 294. See how they dit it p. 315. Gospel of Matthew was chiefly to the Jews of Luke to the Gentiles p. 471. Extreamly hindered and corrupted in its first planting by the Jews p. 372. Gospel Day or Age began with the entrance of the Preaching and Ministry of John the Baptist sometimes stiled the Last day sometimes the Acceptable year of the Lord sometimes the Kingdom of God and sometimes a new Heaven and a new Earth p. 450. Gospel what in four things Christ the Author of it p. 450. What in the publications of John

and of Christ. p. 630. The Jewish Writers stole some things out of it 1003 Governor of the Feast what 547 Governors both Civil and Sacred were in every Synagogue 302 Grace for Grace largely explained 519 Grecians put for Hellenists 777 c. 815 856 Greek Tongue was the common Language of the Jews in Christs time and the Septuagint their Bible p. 220 230 231. All the World used the Old Testament in Christs time in the Greek Tongue unless such as had the Hebrew Tongue 419 Greek Translation of the fifth of Genesis c. full of false Chronologies 1028 Groaves why consecrated 13 695 Ground holy Ground the circuit of the Wall encompassing it according to our English measure what p. 1051. * Ezekiels holy Ground is bounded and measured Saint Johns in the Revelation is not and why p. 1051. * The length and breadth of the Gates encompassing the holy Ground p. 1052. * All within the Wall which encompassed the holy Ground was called the Temple 1063. * Guards were kept by night within Jerusalem 1062. * Guilt for sin is not to be concluded from sufferings 24 H. H Not used in the Middle and End of Greek words hence it is that we see it wanting in Hebrew words when changed into Greek Page 415. Marg. Habdala Kiddush are words of blessing the Sabbath 218 Hades denotes the State of Souls departed 754 Hallelujah is used among the Jewish Writers and in Scripture 35● Hallel the Lesser or the Egyptian Hallel was an Hymn gathered out of the Psalms sung eighteen days and one night in the year to commemorate the deliverance of Israel out of Egypt c. p. 957 c. The Greater Hallel sung at the Passover c. what 958 Hand of the Lord for his Assistance or Gift of Prophesie 422 Hand bredth was compounded of four fingers laid close 1051 Hands the imposition of them the use and ends thereof 281 285 289 788 Harel and Ariel what they signifie and how they differ 2034 2035. * Head the Head was not to be uncovered even in the Temple among the Jews at their Prayers 949 Heathenism began at Babel p. 9. It is again advanced by the Papacy 355 Heathens were cast off at the Confusion of Babel 842 Heaven being put for God was of common use among the Jews 568 Heavens new and Earth new denotes a new state of the Church under the Gospel as Isa. 65. 17. p. 338. Heavens opening after Christs Baptism what p. 479 480. And how far seen or not seen by those that stood by p. 481. Heaven opened put for themighty things said and done in Christs Ministry 336 337 Heavenly and Earthly things what were used by Christ. 576 Hebrew Tongue was not the common Language of the Jews in Christs time being then lost and to be Learned or not known p. 215 220. Canaan spoke this Language before Joshua came there p. 1009 to 1011. It was the Tongue of Adam and the Tongue of God it began with the World and the Church The Letters of it The whole Tongue is contained in the Bible Most of the Eastern Tongues use the Hebrew Characters or Letters It s a lofty graceful Language p. 1012 1013. Of the Vowels p. 1013. The Vowels are as ancient as the Letters 1014 Hebrews were Jews inhabiting Judea p. 279. Paul the Author of the Epistle to the Hebrews p. 329. What part of the Jewish Nation it was directed to p. 330. It was writ in Greek as was Matthew not in Hebrew as some suppose because Hebrew at this time was only understood by Learned Men the Greek now was their Vulgar Tongue 330 331 Hebron a famous place 60 204 Helenists were Jews inhabiting other Countries dispersed among the Greeks p. 279. They were the greatest enemies to Paul because he had been one of them p. 283. Hellenists Acts 11. 19. means not Jews as it did Acts 6. 1. but Heathens their Language being a mixture of Syrian and Greek p. 286. Called Greatians in our Translation whether they were Greeks that lived among Jews or Jews that lived among Greeks Greeks converted to the Jewish Religion or Jews that used the Greek Tongue The last seems to be the proper meaning 777 Hellena or as some will have it Selene of Tyrus a Sorceress was Simon Magus his Whore supposed to be Jez●bel mentioned Rev. 2. 20. p. 787. Hellena the Queen of Adrabeni was famous and a great Benefactor to the Jews 1078 2049. * Heman the Psalmist and Heman the chief Singer were two differing Men. 70 Heresies the most desperate in the first Ages of the Christian Church sprung from the Jewish Talmudical Writers Page 372 Hereticks what p. 371. Simon Cerinthius Menander Ebion Basilides c. Sprung from amongst the Jews 372 373 Herod signifies fear trembling c. p. 397. Marg. His Pedigree Advancement Character and End p. 434 435. His manner of Death and Cruelty before it 444 Herod the Great his Pedigree or Family His numerous and strange marriages and wickednesses p. 588 to 592. He and Herodias lost all and were banished into Lyons in France 852 Herodians what they were 606 Herodias was married to Herod while her former Husband was alive 591 Hezekiah and Er both born when their Fathers were very young p. 105. His sickness when 110 High Places were Synagogues p. 608. They were lawful till the Tabernacle was set up in Shilo 2060. * High Priest disowned by Paul because Christ was the High Priest though he afterwards seems to own him and why p. 320. The High Priest represented Aaron p. 454. His Government what p. 723. His Office descended to the first born he was Installed by the Sanhedrim his Garments Coat Breeches Girdle Ephod Breast-plate p. 905. His Miter and the Golden Plate that was fastened on it he was exceeding Pompous and his Dignity high an eminent Type of Christ his Office was for life p. 906. The Succession of the High Priest till the building of the Temple p. 907. From the Building of the Temple to the Captivity p. 907 908. Under the second Temple p. 908 to 911. High Priest what Garments he had which the other Priests had not p. 2050. * He was consecrated under the Second Temple by putting on the Holy Vestments 2051. * Hillel's and Shammai's Scholars were in constant quarrel p. 514. Hillel President of the Sanhedrim one of the most eminent both for Learning Rule and Children part of his History 2008. * Hin what sort of measure 546 History is put by it self so is Prophesie in the Scriptures in Chapters as well as Books notwithstanding they were not so delivered p. 121 134. History distant in time and place laid together As the mentioning of the Institution of the Sabbath p. 3 220 608. The Death of Noah p. 9. Esaus going to Ismael before Jacob's Vision at Bethel p. 16. Jethros History is Anticipated p. 27. Moses brings in his own Exclusion out of Canaan thirty eight years before it was p. 38. Aaron is said to dye

f f f Parah cap. ● hal 10. The Waters of Kirmon and Pigah are not fit to sprinkle the unclean because they are muddy waters The waters also of Jordan and the waters of Jarmoch are not fit because they are mixt waters that is as the Gloss speaks mixt with the waters of other Rivers which they receive with in themselves To the seven Seas concerning which we have spoken those things which are said by Midras Tillin do refer g g g g g g Midr. Tillin fol. 4. 1. I have created seven Seas saith the Lord but out of them all I have chosen none but the Sea of Genesareth And of the river of Amana of which the Aruch speaks mention is made in the Targum upon Cant. IV. 8. They that dwell upon the river Amana shall offer thee a gift c. CHAP. V. The Sea of Sodom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE bounds of Judea on both sides are the Sea the Western bounds is the Mediterranean the Eastern the dead Sea or the Sea of Sodom This the Jewish Writers every where call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you may not so properly interpret here The Salt Sea as the bituminous Sea In which sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word Sodoms Salt but properly Sodoms bitumen doth very frequently occur among them The use of it was in the holy incense They mingled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Maimon In Kele Mikdash cap. 2. Bitumen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Amber of Jordan and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an herb known to few with the spices that made that Incense b b b b b b Jos. Antiq. lib. 15. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lake Asphaltitis is distant from Jerusalem three hundred furlongs About eight and thirty miles c c c c c c Id. de Bell. lib. 4. cap. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is extended in length five hundred and eighty furlongs Seventy two miles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In bredth an hundred and fifty furlongs Eighteen miles Pliny speaks thus of it d d d d d d Nat. Hist. lib. 5. cap. 16. In length it is more than an hundred miles in its greatest bredth it makes five and twenty in its least six What agreement is there between these two I suppose Josephus does not comprehend within his mesure the tongue of the Sea of which mention is made Jos. XV. 2. and defines the bredth as it was generally every where diffused Concerning its distance from Hierusalem Selinus also speaks e e e e e e Solin Polyhist cap. 38. In a long retreat from Hierusalem saith he a sad bay oppresseth it self which that it was struck from Heaven the ground black and dissolved into ashes testifies There were two Towns there one named Sodom the other Gomorrha But that distance was not directly Southward but by a very long declination Eastward The Talmudists devote to the Sea of Sodom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any thing that is destined to rejection and cursing and that by no means is to be used f f f f f f Hieros Avoddah Zarah fol. 39. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him devote the use of such a thing to the bituminous Sea g g g g g g Hieros Sotah fol. 19. 1. Let the price of an oblation for sin the owner whereof is dead depart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the salt Sea Nazir cap. 4. hal 4. h h h h h h Hieros Demi fol. 25. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Proselyte Aquila divided the Inheritance with his brother a Gentile and devoted the use and benefit of it to the Salt Sea Of three Doctors one saith that he devoted the monies of Idolatry into the Salt Sea Hence is that allusion Revel XX. 14. And death and hell were cast into the Lake of fire It doth not please me that Sodom in the Maps is placed in the Northern bounds of the Asphaltites when it seems rather to be placed in the Southern extremity of it For I. The bounds of the Land are thus defined by Moses Gen. X. 19. The borders of the Canaanites were from Sidon on the North unto Gaza on the South as thou goest forward or until thou comest to Sodom Are not the bounds here bent from Gaza to the furthest term opposite to it on the East II. Josephus in the description of the Asphaltites which we quoted a little above hath these words The length of it is five hundred and eighty furlongs i i i i i i Ios. De Bell. lib. 4. cap. 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it is stretched out as far as Zoar of Arabia Note that the furthest coast of the extension of it southward is to Zoar. But now Zrar was not far distant from Sodom when Lot with his Company got thither before the rising of the Sun l Hieros Berach fol. 2. 3. Gen. XIX 23. It is written say the Gemarists the Sun was risen upon the earth when Lot entred into Sodome Now Sodom was four miles from Zoar. The Maps shew you Zoar and Lots Cave in Judea at the Nothern Coast almost of the Asphaltites By what authority I do not apprehend The Talmudists indeed do mention m Ievamoth cap. 16. hal ●lt a certain Zoar which they also call The City of Palms There is a story say they of some Levites who travailed to Zoar the City of Palms and one of them fell sick whom they brought to an Inn and there he dyed But I should sooner believe that there were two Zoars then I should believe that the Father of the Moabites were not conceived and born near Zoar of the Land of Moab See Esai XV. 5. Concerning the age of Sodom when it perished See the places in the n n n n n n Bab. Shab fol. 10. 2. 11. 1. Iucas fol. 8. 1. Margin and weigh them well CHAP. VI. The Coast of the Asphaltites The Essenes Engedi a a a a a a Plin. lib. 5. cap. 17. ON the Western shore of the Asphaltites dwell the Essenes whom persons guilty of any crimes fly from on every side A Nation it is that lives alone and of all other Nations in the whole World most to be admired they are without any woman all lust banished c. Below these was the Town Engadda the next to Hierusalem for fruitfulness and Groves of Palm-trees now another burying place From thence stands Massada a Castel in a rock and this Castel not far from the Asphaltites Solinus Plinies shaddow speaks the like things b b b b b b Solin cap. 3● The Essenes possess the inner parts of Judea which look to the West The Town Engadda lay beneath the Essenes but it is now destroyed But its glory for the famous groves that are there doth still endure and in regard of its most lofty woods of Palms it hath received

in Bava Rama fol. 10. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the masters of the Agada or Expositions because they are Dorshanin or profound searchers of the Scriptures are honour'd of all men for they draw away the hearts of their auditors Nor does that sound very differently as to the thing it self b b b b b b Gloss. in Scha●b fol. 115 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sabbath-day they discuss'd discussions i. e. in the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * * * * * Ioh. 5. 39. searching the Scriptures to the masters of families who had been employ'd in their occasions all the week and whiles they were expounding they taught them the articles about things forbidden and things permitted them c. To these kind of mystick and allegorical expositions of Scripture if at least it be proper to call them expositions they were so strangely bewitcht that they valu'd nothing more than a skill tickling or rubbing the itching ears of their auditors with such trifles Hence that passage c c c c c c Hierosol Chagigah fol. ●5 4. R. Joshua said to R. Johanan ben Bruchah and to R. Eliezar the blind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What new thing have you met with to day in Beth Midras They answered and said we are all thy disciples and drink wholly at thy waters To whom he It is impossible but you should meet with something novel every day in Beth Midras II. As to the Oral Law there was also a twofold way of explaining it as they had for the written Law I. The former way we have intimated to us in these words d d d d d d Megillah fol. 26. 2. The book of the Law when it grows old they lay up with one of the disciples of the wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even although he teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the traditions The passage seems very obscure but it is thus explain'd by the Gloss Albeit it doth not any way help the disciples of the wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Talmud Gemara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in Misnaioth Bariathoth that is he that would only read the body of the Traditional Law and render the literal sense of it and not he that would dispute scholastically and comment upon it For II. There were Doctors that would enquire more deeply into the Traditions would give some accounts such as they were of them would discuss difficulties solve doubts c. a Specimen of which is the Talmudick Gemara throughout Lastly Amongst the Learned and Doctors of that Nation there were the Agadici who would expound the written Law in a more profound way than ordinary even to what was cabbalistical These were more rare and as it should seem not so acceptable amongst the people Whether these are concern'd in what follows let the Reader judg e e e e e e Hierosol Sch●●b fol. 1● 3. ● Midras Tillen fol. 20. 4. R. Joshua ben Levi saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so and so let it happen to me if in all my life I ever saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book Agada above once and then I found an hundred seventy and sive Sections of the Law where it is written The Lord hath said hath spoken hath commanded They are according to the number of the years of our father Abraham as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive gifts for men c. An hundred forty and seven Psalms which are in the book of Psalms mark the number they are according to the number of the years of our father Jacob. As it is written thou art holy and inhabitest the praises of Israel an hundred twenty and three turns wherein Israel answereth Hallelujah to him that repeats the Hallel are according to the number of the years of Aaron c. And as a Coronis let me add that passage in Sanhedr * * * * * * Fol. 101. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they be masters of the Textual reading they shall be conversant in the Law the Prophets and the Hagiographa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they be masters of the Mishneh they shall be conversant in Mishneh Halacoth and Haggadoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if they be masters of the Talmud they shall be conversant in the Traditions of the Passover in the Passover in the traditions of Pentecost in Pentecost in the traditions of the feast of Tabernacles in the feast of Tabernacles These all whom we have mention'd were Scribes and Doctors and expounders of the Law but which of these may properly and peculiarly challenge to themselves the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lawyers whether all or any particular classis of them The latter is most probable but then what classis will you choose or will you distinguish betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lawyer and the teacher of the Law I had rather the Reader would frame his own judgment here And yet that I might not dismiss this question wholly untoucht and at the same time not weary the Reader with too long a digression I have refer'd what is to be alledged in this matter to my notes upon Chapt. XI 45. VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How readest thou AN expression very common in the Schools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what readest thou when any person brought a Text of Scripture for the proof of any thing f f f f f f Schabb. fol. 33 2. The Rabbins have a Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the disease of the Squinancy came into the world upon the account of tithes the Gloss hath it for eating of fruits that had not been tithed R Eliezar ben R. Jose saith it was for an evil tongue Rabba saith and it is the saying also of R. Joshua ben Levi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what readest thou The King shall rejoyce in God every one that sweareth by himself shall glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the mouth of them that speak lies shall be stopped b b b b b b Psal. LXIII 11. And a little after upon another subject R. Simeon ben Gezirah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what or how readest thou If thou know not O thou fairest among Women go thy way forth by the footsteps of the flock Cant. I. 8. We will not be very curious in enquiring whether our Saviour used the very same form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or any other In this only he departs from their common use of speech in that he calls to another to alledge some Text of Scripture whereas it was usual in the Schools that he that spoke that would alledge some place himself VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And with thy whole mind IN this answer of the man there are

Ghost with this mighty authority and priviledg that they should be capable of dispensing it to others also VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Thomas called Dydimus was not with them I. THE Evangelist does not here as the writers of Lexicons render the signification of an Hebrew name into Greek when he tells us that Thomas is also called Didymus but only lets us know that as he was called Thomas among the Hebrews so was he called Didymus among the Greeks There is not another amongst the Twelve Apostles of whom this is said Simon indeed is called Peter but these are really two distinct names so was Nathanael called Bartholomew but Thomas and Didymus both one name of one signification in different languages Perhaps Thomas was born in some place where the Jews and the Greeks promiscuously inhabited such a place was the region of Decapolis and so by the Hebrews he might be call'd by his Hebrew name and the Greek by the Greeks II. The Disciples had all fled and were dispers'd when Christ was apprehended Mark XIV 50. except Peter and John whence it is said in ver 2. of this Chapter that Mary Magdalene came to Peter and that other Disciple whom Jesus loved for she knew where she might find them and so she could not for the rest And thus scatter'd as it should seem they past over the Sabbath-day but when they heard that their Lord was risen then they begin to associate again But as yet Thomas had not got amongst them and indeed Peter himself had been absent too but that having seen the Lord he return'd from Emmaus III. Thomas therefore not being present when our Saviour breathed on the rest and gave them the Holy Ghost are we to suppose that he by his absence was depriv'd of this gift and priviledg No surely for it was a priviledg common to the whole Apostolate and peculiar to them as so so that however by his absence he might have mist of it yet by reason of his Apostolacy he could not St. Paul distant with a witness while these things happen'd both from the Apostleship and Religion too yet when made an Apostle was withal adorn'd with this priviledg VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Except I shall see c. THEY judg Moses once to have been thus weak and wavering in his faith f f f f f f Shemoth rabba fol. 160. 1. When the Holy Blessed God said to Moses Go down for the people have corrupted themselves he took the Tables and would not believe that Israel had sinned saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I do not see I will not believe g g g g g g Midr. Tillin fol. 38. 4. Thou Racha wouldst thou not have believ'd if thou hadst not seen VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The doors being shut I Would not easily believe that the intention of the Evangelist in this place was to let us know that Christ penetrated the doors with his body but rather that the doors were shut for fear of the Jews as v. 19. which he also reiterates in this verse that he might let us know the Disciples were still at Jerusalem where their greatest danger lay On the morrow probably they were to make toward Galilee VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed are they that have not seen and yet have believed R. Simeon ben Lachish saith h h h h h h Tanchum fol. 8. 1. the proselyte is more beloved by the Holy Blessed God than that whole crowd that stood before Mount Sinai for unless they had heard the thundrings and seen the flames and lightnings the hills trembling and the trumpets sounding they had not receiv'd the Law But the proselyte hath seen nothing of all this and yet hath come in devoting himself to the Holy Blessed God and hath taken upon him the Kingdom of Heaven CHAP. XXI VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Simon Peter and Thomas c. HERE are seven of the Disciples mention'd and but five of them named those two whose names are not recited probably were Philip and Andrew as the four that were absent at that time might be the Sons of Alpheus Matthew Judas Simeon and James Compare those that are mention'd Chap. I. and you may reasonably suppose the person not named there ver 37 40. might be Thomas VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I go a fishing CHRIST had order'd his Apostles to meet him at a mountain in Galilee Mat. XXVIII 16. It is plain ver 14. that he had not yet appear'd to them there so that it is something strange how they durst keep away from that mountain and how the four newly mention'd durst be absent from the rest u● their number They knew the mountain without doubt and if they knew not the time wherein Christ would make his appearance amongst them why should they not abide continually there in attendance for him It should seem that they did not look for him till the Lords-day which had not yet been since they were come into Galilee and perhaps the Sons of Alpheus had in their return from Jerusalem betaken themselves amongst their relations determining to be at that mountain on the Lords day These seven dwelt not far off the mountain which was near Capernaum and hard by the Sea of Galilee only Nathanael who dwelt more remote in Cana toward the extreme North parts of that Sea He was not yet gone home but waiting the appointed time staid here Peter and Andrew dwelt in Capernaum and so probably did James and John Philip in Bethsaida and Thomas as we may conjecture from his Greek name Didymus probably liv'd amongst the Syro-grecians in Gedara or Hippo or some place in that Country of Decapolis not very far from Gennesareth VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children BY what word soever Christ exprest this Children to them whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Syr. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seems to be a very familiar and gentle compellation that his Disciples from that very salutation of his might discern him They did not know him by sight as appears ver 4. he would have them know him therefore by the title he gave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any meat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is very usual amongst the Rabbins may not unfitly be render'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Meat for one single repast As if Christ should have said Children have ye any meat with you sufficient for a break-fast or a dinner But if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signifie any sort of meat that must be eaten with bread as Camerarius thinks then Christ's words seem to have this meaning Here I have bread with me have you taken any thing that we may eat this bread and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat may be distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bread VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovest thou me more than these WHY

toward Africa Gauros Melita from Camerina LXXXIV miles from Lilybaeum CXIII Ptolomy reckons it amongst the Maritime Islands of Africa For thus he distinguisheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Islands adjacent to Africk near the land And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the maritime Islands of Africk Amongst these later we find the Island Melite in which was the City Melita 38. 45. 34. 40. Chersonesus 38. 40. 34. 45. Iuno's Temple 39.   34. 40. Hercules Temple 38. 45. 36. 06. t t t t t t Strab. lib. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Before Pachynus lyeth Melita and Gaudus Pliny calleth it Gauros eighty three miles from both i. e. Sicily and Pachynus both being distant eighty eight miles where the Latin Interpr saith furlongs making a very vast defect in the measure Whereas therefore according to the same Strabo u u u u u u Ibid. lib. 17. the distance between Carthage and Lilybeum of Sicily was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One thousand five hundred furlongs or near two hundred miles and Melita from Lilybeum one hundred and thirteen miles it is evident that Island was situated almost in the middle between the Sicilian and the African shore anciently under the jurisdiction of Carthage And from them perhaps took the name of Melita which in their language signifies evasion or escape from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to escape from the Mariners that sail out of Africa escaping the danger of the Syr●es It was certainly an escape to Paul and the rest that were shipwrackt with him in this place VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the barbarous people c. Col. III. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek Barbarian Scythian I. THE Gentiles were called by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeks partly because the Grecians excelled all other Nations in language and learning partly because the Jews had so long lain under the Empire of the Greeks the Ptolomees on one side and the Seleucidae on the other From whence 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdom of the Greeks is commonly taken by the Rabbins for all kind of Gentile learning wherein the Grecians peculiarly excelled Hence that passage w w w w w w Megillah fol. 9. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The beauty of Japhet shall be in the Tabernacles of Sem. The Gloss is This is the Greek tongue which is more elegant than any language of the children of Japhet And Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek way of writing is most elegant And hence is it 2. that the Jews even while they were under the Roman yoke counted their years by the Epocha or Aera of the Greeks that is the Seleucidae whence that cavil of the Sadducee x x x x x x Jadaim cap. 4. h●l 8. A certain Sadducee said I rebuke you O ye Pharisees because you write the Emperour with Moses The Gloss is In writings of contracts they write the years of the Kings and this also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this also is according to the Law of Moses and Israel viz. that they might reckon according to the years of the Seleucidae See Josephus and the Book of Maccabees II. After the same manner that the Jews called all Gentiles Greeks so the Greeks called all other Nations but their own Barbarians t t t t t t ●●● 14. Strabo largely discusseth the reason of that name and him the Reader may consult Perhaps the Etymology of the word may have some relation with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar a Chaldee word which signifies without Whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stranger or one of another Country in the Samaritan Version is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bari a Foreigner so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word being doubled denotes a great Foreigner But to let Etymologies pass I take notice that the Syriack in that place of the Colossians before quoted instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arami for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barbarian hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joni or Greek which is chiesty to be taken notice of and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scythian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barbari whence these inhabitants of Melita should be termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barbarous people is something obscure when doubtless the Island it self was under the Roman Jurisdiction which the very name Publius who was the chief of this Island does make out However the inhabitants seem to be Africans brought over thither by the Carthaginians when they had possession of that Island For I hardly think St. Luke would call the Romans Barbarians when they were so very cultivated a Nation and all people were ambitious of the name of a Roman St. Paul himself having obtained it The people of Melita perhaps were transplanted out of Barbary it self as that part of Africa at length was called y y y y y y Jevamoth fol. 63. 2. The fool hath said in his heart there is no God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the men of Barbary and the men of Mauritania that walk naked in the streets Nor is there any thing more loathsome and execrable before God than he that goes naked in the streets VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vengeance suffereth not to live THAT of the Jewish writers is not much unlike this z z z z z z Sanhedr fol. 37. 2. Bemid rab fol. 259. 2. Although the Sanhedrin is ceased yet are not the four deaths ceased For he that deserves stoning either falls from his house or a wild beast tears and devours him He that deserves burning either falls into the fire or a Serpent bites him He that deserves cutting off with the sword is either betrayed into the power of an heathen Kingdom or the robbers break in upon him He that deserves strangling is either suffocated in the waters or dies by a Squinancy VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Shaking the beast off into the fire THE first miraculous sign recorded in the Holy Scriptures is about a Serpent Exod. IV. and so is this last for they may both be reckoned amongst meer signs VERS X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who honoured us with many honours THAT is bestowed many gifts upon us a a a a a a Bemidb. rab fol. 239. 3. Manoah said to the Angel of the Lord what is thy name that when thy words shall come to pass 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may do thee honour that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may give thee a gift Nor is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any other than we may do thee honour with some gift According as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In honouring I will honour thee Numb XXII 16. So 1 Tim. V. 3. Honour widows that are widows indeed VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whose sign was Castor and Pollux GEmini in the Zodiack commonly pictured sitting

was no Sepulchre which they digged not up and having got great plenty of such things they Sold them at a great price and filled Rome Necrocorinthiis with the spoils of the Corinthian dead for so they called those works which were taken from the Sepulchres especially such as were made of Earth And when Mummius laid the City waste there were pictures found of admirable workmanship which were brought to Rome For the Arts of Painting and Counterfeiting and other Arts of that kind were very much improved in Corinth and Sicyone The situation of the City now rebuilt was of this nature There was an high Mountain whose perpendicular was three furlongs and an half the Ascent thirty furlongs and it ended in a sharp top The Mountains name was Acrocorinthus At the very foot of Acrocorinthus stood the City The compass of the City made full forty furlongs It was strengthned with a Wall as much of it as the Mountain had laid bare Acrocorinthus also was walled as far as it could be fortified with walling And as we went up they are the words of Strabo the ruins of the old City appeared so that the whole compass was eighty five furlongs The Mountain on the top of it had the Temple of Venus a Temple so wealthy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it had more than a thousand Whore-Priests whom Men and Women had dedicated to the Goddess n n n n n n Heredot lib. ● cap. 92. In the old City heretofore stood the Temple of Juno where all the Corinthian women being gathered together Periander the Tyrant by his Officers stripped stark naked without any difference and having carried their cloths into a certain pit he burnt them to Melissa his deceased wife with whom he laid after she was dead The History of the first founding a Gospel Church in this City Act. XVIII makes it plain that there were very many Jews there and one Synagogue of them at least if not more HORAE Hebraicae Talmudicae OR HEBREW AND TALMUDICAL EXERCITATIONS upon the First Epistle of St. PAUL TO THE CORINTHIANS CHAP. I. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul WHO was also called Saul He had a double name according to his double relation the Hebrew name Saul as he was an Hebrew The Roman name Paul as a Roman It was common in the Jewish nation that among the Jews they went by a Jewish name but among Heathens by another That is either by the same name turned into the Heathen Language as Tabitha to the Jews was Dorcas to them that spake Greek and Thomas to the Hebrews was Didymus to the Greeks and perhaps Silas to the Jews was Tertius to the Romans Rom. XVI 21. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shalosh Three and Jason was Secundus compare Rom. XVI 21. with Acts XIX 4. Or they went by some different name As Herod in Luke Act. XII 1 2. is Agrippa in Josephus and John is also Mark Act. XII 12. Hence the Gloss upon Maimonides a Perhaps he hath two names viz. a a a a a a In Cerushin cap. 3. Jewish and that whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are not Jews do call him And that passage The b b b b b b Hieros Gitti● fol. 43. 2. Israelites without the Land of Israel have names like the names of the Gentiles Yea hearken to what they say in the same Tract c c c c c c Fol. 45. 3. concerning Jews dwelling even in the Land of Israel Perhaps he hath two wives one in Judea another in Galilee And perhaps he hath two names one in Judea another in Galilee If he subscribes his name whereby he goes in Judea to put away her who is in Galilee or the name whereby he goes in Galilee to put away her who is in Judea it is not a divorce It is no wonder therefore if Saul who was born out of the Land of Israel and free of the City of Rome had a Roman name joyned with his Jewish And it deserves observation that he being now made the Apostle of the Gentiles always calls himself by his Gentile name by his Jewish never and that Luke prosecuting his acts calleth his name Saul while the scene of the story is among the Jews but Paul while it is among the Heathen VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctified in Christ Iesus IT seems to be opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that are sanctified in the Law or to respect that Law Deut. XXIII 1 2 c. concerning the excluding very many out of the Church of God which is not so done under Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Called Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A holy Convocation is so rendred in the Language of the LXX Interpreters Leuit. XXIII 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Feasts of the Lord which ye shall call called Holy Vers. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sabboth a Rest called holy to the Lord See also vers 4 7 8 c. Sanctified in Christ is a general word which is subdivided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truly Saints and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that call on the name of the Lord Saints by profession VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all utterance and in all knowledge THAT is in the Gift of Tongues and Prophesying These he calls in the verse following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The testimony of Christ that is The testimony whereby Jesus is proved to be the true Messias seeing he bestowed such gifts So Revel XIX 10. The Testimony of Jesus is the Spirit of Prophesie not only the doctrine which the Prophet uttered but the very gift of Prophesying And 1 Joh. V. 8. The Spirit and the Water and the Blood yield a testimony of Christ on Earth The Spirit or the gift of Prophesy The Water or Baptism and the Blood or Martyrdome For seeing the extraordinary gifts of the Spirit did so abound and such infinite multitudes flocked to Baptism in the name of Jesus and very many for that name endured martyrdom it was an undoubted testimony that he was the true Messias VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I am of Paul c. TO trace the original of this Schism we may have recourse to the twofold division of this Church into converted Jews and Gentiles which appears from their story Act. XVIII The Gentile part perhaps boasted the name of Paul and Apollo the Jewish that of Cephas and Christ. But of them again were divided into two Some of the Gentile partly reverenced Paul either alone or certainly above all others as their Father their Apostle and the first that brought in the Gospel among them however he preached plainly in a low style and not according to humane wisdom and art But some preferred Apollo before him as more profound more elegant and more quaint Doctor See Act. XVIII 24. Hence that large discourse of the Apostle of this very manner of preaching from Chap. I. 17.

2. Do ye not know that the Saints shall judge the World i. e. know ye not that there shall be a Christian Magistracy that Christians shall be Kings and Magistrates to rule and judge the World And the very same sense speaketh Dan. VII 18. 26 27. from whence both my Text and that passage of Paul are taken know ye not saith he that the Saints shall judge the World How should they know it Why Plainly enough out of that place in Daniel where in vers 18. it is foretold That the Saints of the most High should take the Kingdom and possess the Kingdom for ever and ever And in vers 26 27. The Judgment shall sit as in the Text and the Kingdom and Dominion and the greatness of the Kingdom under the whole Heaven should be given to the people of the Saints of the most High Two considerations will put the matter out of all question I. That the word Saints means not strictly nor really Sanctified in opposition to men not really sanctified but it means Christians in general in opposition to Heathens And so the Apostle himself clears it in the verse before that I cited Dare any of you go to Law before the unjust and not before the Saints What is meant by the unjust there Heathens or Infidels as he calls them vers 6. And then what is meant by Saints But Christians in opposition to Heathens II. Observe the tenor of the contents in Daniel and that will illustrate the sense of these verses that I produced He speaks before of the four Heathen Monarchies the Babylonian Mede-Persian Grecian and Syrogrecian that had had the Kingdom and Dominion and Rule in the World and had tyrannized in the World especially against the Church that was then being but at last they should be destroyed and upon their being destroyed Christ should come and set up his Kingdom through the World and then the Kingdom and Rule and Dominion in the World should be put into the hands of Saints or Christians and they should Rule and Judge in the World as those Heathen Monarchies had done all the time before And thus you have the words unfolded to you and I hope according to the meaning of the Holy Ghost And now my Lords and Gentlemen you may see your own picture in the glass of the Text for you are of the number of those of whom it speaketh In it you may see your selves Imbenched Commissioned and your work put into your hands In the first clause The institution of the Function the ordaining of Magistracy and Judicature I saw Thrones set In the second The Commissionating of Christians unto that Office and Function They sat upon them In the last The end of this Office and the employment they are set upon in it Judgment was given unto them Thrones set by whom By him that had been the great agent in the verse before Christ that had bound the Devil and chained him up They sat upon them Who They that are the persons mentioned in the verse before Men of the Nations undeceived from the delusions of Satan and brought into the truth of the Gospel Judgment was given them for what end For Judgment sake that they might execute judgment and righteousness among the Nations And so I have my words fairly cut out before me and the matter and the method of the Text calls upon me to speak unto these three things I. Of the institution of Magistrates as an ordinance of Christ. II. Of Christian Magistracy as a Gospel mercy III. The great work the all in all of Magistracy The execution of Judgment I. Of all the offices of Christ he executed only one of them peculiarly and reservedly himself without the communicating of any acting in it to any other but as to the execution of the other two he partly acteth himself and partly importeth some acting therein by deputation to others His Priestly office that that most concerned and had the greatest stroke in mans redemption he executed intirely himself and no other had share no other could have share in the executing of that with him None could be capable of offering any of his all-sufficient Sacrifice with him none could be capable of offering the incense of mediation with him But in his Kingly and Prophetick offices he acteth himself and he deputeth others to act for him As the great Prophet he teacheth his Church himself by giving of the Scriptures and instructing his holy ones by his Spirit yet withal hath he deputed Ministers to be her Teachers And as the great King of the Church and of all the World he ruleth in both himself in the hearts of his people by his Word and Spirit and amongst his enemies with a rod of Iron yet withal hath he deputed Kings Judges and Magistrates to be Rulers for him These two great Ordinances you have couched in this very place In the verse before the Text Christ chaineth up the Devil that he should no more deceive poor men as he had done before And how did he this By the Ministry of the Word and Preaching of the Gospel And in the words of the Text he setteth up Thrones and sets men upon them for what To execute Magistracy and to administer Judgment And so likewise are they closely hinted in that place of the Apostle that I cited I Cor. VI. Know ye not that the Saints shall iudge the World or Christians be Magistrates and in the next verse following know ye not that we shall judge Angels or we Apostles and Ministers judge Devils and overthrow their Idols Oracles Miracles and Delusions by the Ministry of the Gospel And so if I should take Pastors and Teachers Ephes. IV. 11. for Magistrates and Ministers I believe there were no soloecisme in the thing and I am sure the Jews called their chiefest Magistrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pastores in their common speech And if the Apostle may be shewed there to speak in their vulgar dialect as he doth indeed all along his Epistles it would save a controversie and question that is raised upon that place These two Functions are the two standing Pillars and Ordinances the Jachin and Boaz that our great Solomon hath set up in his Temple to stand with the Temple while it standeth These are two choice strainings and distillings of the precious ointment that was poured on the head of our great Aaron that runs down upon the skirts of his clothing Yours my Lords and Gentlemen is a beam of that lustre that shineth in the Royal Crown of Christs Kingly office It is a coin stamped with the Image and superscription of the great Cesar of Heaven and Earth sitting in his Empire and Dominion over all I remember a Phrase of Pliny in his Epistles speaking of a vertuous and gallant daughter that imitated to the life the vertues and gallantry of a noble Father Filia patreni exscripserat the daughter had copied out her father to the life Magistracy is a daughter of

spoken in Scripture of this righteousness of God and indeed never enough My righteousness is never to be revealed To bring in everlasting righteousness New Heavens and a new Earth wherein dwelleth righteousness c. Never enough spoken never enough conceived of this Righteousness the most mysterious acting of Heaven the wonder of wonders among men the Justice of God in justifying a sinner A Divine Justice that exceeds divine Justice Divine Justice turned into Mercy You may think I speak strangely if I do it I am something excusable with Peter ravished with the Transfiguration I am upon a subject that may swallow up all minds with amazement but I clear my meaning In Rom. I. 17. It is said Therein is the righteousness of God revealed from faith to faith Revealed in the Gospel not in the Law Was there no revelation of Justice till the Gospel came Yes the Law revealed Justice but it was condemning Justice as that Text speaks From faith to faith so from righteousness to righteousness Gods Justice was most divine that appeared in the Law to condemn but that Justice exceeded in the Gospel to justifie Where are they that talk of being justified by their own works Then must they have a righteousness of their own that must out-vy Gods condemning justice which is infinitely just But his own justifying justice doth out-vy it As it is said Where sin abounded Grace did superabound So where condemning Justice was glorious justifying Justice was much more glorious I said Justice was turned into mercy I say the greatest Justice into the greatest mercy How are we justified and saved By Mercy True and yet by Justice become mercy not ceasing to be Justice what it was but becoming Mercy what it was not Here is a lively Copy before you God so loveth so acteth justice that he will satisfie it upon his own Son that he might glorifie it by way of mercy on all justified His greatest mercy appeareth in this acting of his justice and you are the greatest Mercy to a people when you do them the most Justice A third and last Copy that I would set before you all that hear me this day is fairly yet seems strangly written with Gods own hand in the Gospel In divers places of the New Testament where mention is made of the Law and where you would think it meant both the Tables it comes off only with mention of the Second Matth. XIX 17. If thou wilt enter into life keep the Commandments You would look for all the Ten but look forward and he pitcheth only upon the second Table So Rom. XIII 8. He that loveth another hath fulfilled the Law You would look for the whole Law to be mentioned there but look forward in vers 9. and only the second Table is mentioned So Jam. II. 8. If you fulfil the Royal Law according to the Scripture c. you would look for the whole Law but he concludes all under this Thou shalt love thy neighbour as thy self Why where are the Duties of the first Table See how God put even all religion in the second Table As it is said Behold how he saved Lazarus so Behold how God loveth honest upright charitable dealing 'twixt man and man I shall not insist to shew you the reason of this strange passage I might tell you it is because whatsoever men pretend of Religion towards the Commands of the first Table it is nothing if it appear not in our obedience to the second I might tell you God puts you to that that is more in your own power as to obey the second Table is more so than the first But I leave the Copy in your own hands to read and comment on And when you have studied it the most you will find this to be the result how God requires how God delights in our righteous upright charitable dealings one with another A SERMON PREACHED AT HERTFORD Assise March 13. 1663. JUDG XX. 27 28. And the Children of Israel enquired of the Lord. For the ark of the Covenant of the Lord was there in those days And Phinehas the son of Eleazar the son of Aaron stood before it in those days AND it was time to enquire of the Lord considering their present condition and exigent and it was well they had the Ark in those days to enquire at considering the evil of those days and their exceeding wickedness And it was strange that Phinehas was then there considering the time of the story when he is thus brought in The three clauses in the Text that hint their inquiring and the manner of their inquiring and the Person by whom they inquired of the Lord and they inquired at the Ark of the Covenant and they inquired by Phinehas require each one a serious explication and each one explicated it may be will afford something of information that every one hath not observed before I. They enquired of the Lord. And it was time to enquire indeed when business went so crosly with them that though the Lord himself had encouraged them to that war yet they lose so many thousands in the battel At their first mustering they ask counsel of God and he allows their quarrel and appoints their Captain vers 18. And the Children of Israel arose and went up to the house of God and asked counsel of God and said which of us shall go up first to the battle against the Children of Benjamin And the Lord said Judah shall go up first And yet when they come to fight they lose two and twenty thousand men vers 21. They ask counsel of God again and he bids them go up and yet when they come to fight again they lose eighteen thousand men more And now after the loss of forty thousand men they inquire again and indeed it was very full time But what was it they inquired about If why they thus fell when God himself had encouraged them to the War which was a very just Quaere Had I or you been there we might have resolved them without an Oracle There is an accursed thing in the midst of thee O Israel and a very strange accursed thing that it is not strange that thou canst not stand but fallest thus before thine enemies In the Chapter before a Levites Concubine plays the whore and runs from him and as he fetches her again she is paid in her kind and whored with at Gibeah till it cost her her life Hereupon all Israel musters in arms as one man and solemnly vows and resolves to avenge her quarrel But in the Chapter before that Idolatry is publickly set up in the Tribe of Dan. And in the Chapter before that it is publickly enough set up in the Town of Micah and yet not one man that stands up or stirs in the quarrel of the Lord. Oh Israel that art thus zealous in the quarrel of a Whore and hast been no whit zealous in the cause of the Lord it is no wonder if thou fall and fall

say unto him I profess this day unto the Lord thy God that I am come unto the Country which the Lord sware unto our Fathers for to give us And the Priests shall take the basket out of thine hand and set it down before the Altar of the Lord thy God And thou shalt speak and say before the Lord thy God A Syrian ready to perish was my Father and he went down into Egypt and soiourned there with a few and became there a Nation great mighty and populous c. likewise there was a form appointed to be said over the beheaded Heifer XXI Deut. 6 7. c. And all the Elders of that City that are next unto the slain man shall wash their hands over the Heiser that is beheaded in the Valley And they shall answer and say Our hands have not shed this blood neither have our eyes seen it Be merciful O Lord unto thy people Israel whom thou hast redeemed and lay not innocent blood unto thy people Israels charge The Priests when they blessed the people had also a form prescribed them VI. Numb 23 24. c. Speak unto Aaron and unto his sons saying On this wise ye shall bless the children of Israel saying unto them The Lord bless thee and keep thee The Lord make his face shine upon thee and be gracious unto thee The Lord lift up his Countenance upon thee and give thee peace And David appointed Psalms for the Tabernacle 1 Chron. XVI 7. And the Schools of the Prophets no doubt had Forms delivered to them So John and Christ taught their Disciples to Pray as wellas to Preach He had not been the Great Teacher had he not taught a Form of Prayer We should have been left untaught in not the least thing Consider also in the behalf of prescribed Forms that we poor creatures short fighted in divine things know not what we ought to pray for Peter at the Transfiguration prayed he knew not what IX Luke 33. We often as Adonijah are ready to ask our own Bane There is no man but if God had granted all that ever he asked it would have been worse with him Midas his wish may teach this But that place of the Apostle will be objected against me in Rom. VIII 26. The Spirit helps our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings that cannot be uttered Therefore we need no forms as long as what we are to pray is dictated to us by the Spirit But I answer T is the Spirit not an Oracle within us to teach us immediately The Word teaches us what and how to ask But the Office of the Spirit is to help our infirmities in asking our infirmities of memory our want of application to ourselves of what we know to be our wants So in the application of Doctrines of Promises the Spirit teaches us no new thing but minds us and brings home to the feeling of our Souls those things we learnt from the Word Consider moreover we had need to be taught of God what language to use when we are speaking to God T is no small thing to betake our selves before him and to speak to him who is the great and living God Now is it an easie thing to speak as we ought to do unto him Jobs friends spake not right things of God XLII Job 7 8. For which God tells them his wrath was kindled against them and requires them to make attonement for it by offering up seven Bullocks and seven Rams Moses could not speak unto Pharaoh IV. Exod. 10. Much less how shall the poor creature address unto the great God Therefore we are advised by the Prophet Hosea when we approach unto God to take words along with us XIV Hos. 2. Take with you words and turn to the Lord say unto him Take away all iniquity and receive us graciously so will we render the Calves of our lips Where you see are express words put into our Mouths to use when we go and make our Confessions unto God Ah! Gracious God how ready art thou to give that biddest us Ak and teachest us to ask also That puttest Words into our Mouths and teachest us what to say to thee He must needs be ready to pardon sin that would prevent sin in our prayers that are begging for pardon Christ well knew the Majesty of God and the necessities of men the need of Prayer and our disability to pray and therefore he left not himself without a witness of infinite mercy and condescention nor us without one of the greatest things that we could have prayed for when he left us this Platform of Prayer When ye pray say c. And so I come to the Prayer or Form it self When ye pray say Our Father c. It is an opinion then that I can rather wonder at then understand that bids when we pray Say not Our Father As I have often grieved to see the neglect and disuse of the Lords Prayer and to hear the reproach that some have cast upon it so have I as seriously as I could considered what ground these have had for the disusing of it and to this hour I rest admiring and no way satisfied why they should refrain it when Christ hath commanded the use of it as plain as words can speak Matth. VI. 9. After this manner pray ye and again in the Text When ye pray say The Cavils that are made against the use of it are obvious I. To avoid superstition for unto such ends it hath been used Here I cannot but think how wild it is to extinguish a thing good per se because another useth it ill To cut down Vines to avoid drunkenness How subject is he that makes it all his Religion to run from a Superstition to run he knows not whether II. Such a narrow Form straitens the heart is too strait stinting the exercise of the gift of Prayer And here I cannot but think of Soloecisms in pride of apparel It is monstrous to make cloths our pride which are only a badge of sin and cover of shame So it is a Soloecism to cast away this Prayer upon presumption that we can pray so well when it is mainly given because we cannot pray at all III. It is generally questioned whether it be a Form of Prayer or a Copy to pray by IV. If a Form yet what warrant have we to subjoyn it to our Prayers as we usually do V. And if both yet that it is not lawful for every one to say Our Father I shall not dispute these Questions The words of the Text plainly answer the most of them Nor that I go about to give the sense of the Petitions There are many good Comments upon them I shall only consider the nature of the Prayer and the manner of its giving that we may be the better satisfied in the manner of its use First As the Ten Commandments are

of writings behind them indited by the Spirit others that have lived in after times indued with the same gift of Prophecy have taken those ancient pieces in hand and have flourished upon them as present past or future occasions did require To this purpose compare Psal. 18. 1 Sam. 22. Obadiah and Jer. 49. 14. and 1 Chron. 16. and Psal. 96. and 105. and 2 Pet. 2. and the Epistle of St. Jude So this piece of Ethan being of incomparable antiquity and singing of the delivery from Egypt in after times that it might be made fit to be sung in the Temple it is taken in hand by some divine Pen-man and that ground-work of his is wrought upon and his Song set to an higher key namely that whereas he treated only of the bodily deliverance from Egypt it is wound up so high as to reach the Spiritual delivery by Christ and therefore David is so often named from whence he should come SECTION III. The words of the Hebrew Midwives not a lye but a glorious confession of their saith THEY were Hebrew Midwives but Egyptian Women For Pharaoh that in an ungodly Councel had devised and concluded upon all ways whereby to keep the Israelites under would not in such a design as this use Israelitish women who he knew were parties in the cause against him but he intrusteth it with women of his own Nation They are named for their honour as Mark 14. 9. that wheresoever the Gospel or the Doctrine of Salvation should be Preached this faith and fact of theirs should be published in memorial of them The Midwives said unto Pharaoh Because the Hebrew women are not as the Egyptian women for they are lively c. These words of theirs proceed from the same faith from whence had proceeded their work of charity the childrens preservation And so far are they from being a lye that they are so glorious a confession of their faith in God that we find not many that have gone beyond it And the things they spake of so far from false that they were most admirably and miraculously true and really done They saw in very deed the immediate hand and help of God plainly and really shewed to the Hebrew women in their labour and that whereas other women naturally in that case are weak fainting and long in pain these were strong lively and soon delivered For as the strength of the promise shewed it self in the Males of Israel in that the more they were pressed under servitude and afflicted the more were they able for generation v. 2. Act. 7. 17. So did the strength of the promise shew it self upon the women in that they were delivered of their children with a supernatural and extraordinary ease and quickness Therefore the Midwives boldly stand out to Pharaoh to the venture of a Martyrdom and plainly tell him that since they were not in travel as other women but lively and strong and had soon done it could be nothing but the immediate hand of God with them which hand they are resolved they will not oppose for all his command lest they should be found to fight against God For this confession so resolutely and gloriously made before Pharaoh and for their fact answerable God made them houses because they feared him vers 21. that is married them into the Congregation of Israel and built up Israelitish Families by them SECTION IV. Moses his birth supernatural Exod. 2. 2. MOSES was born when his mother by the course of nature was past child-bearing For if Levi begat Jochebed at an hundred years old which is hardly to be conceived as Gen. 17. 17. yet is Jochebed within two of fourscore when she bare Moses But it was more than probable that she was born long before Levi was an hundred unless we will have Levi to be above half a hundred years childless betwixt the birth of Merari and Jochebed And thus the birth of Moses was one degree more miraculous than the miraculous and supernatural birth of the other children of the Hebrew Women and so was his brother Aarons not much less wondrous She then having a goodly child at so great an age saw the special hand of God in it and therefore labours his preservation against Pharaohs decree for by Faith she knew he would be preserved for some special instrument of Gods glory but the manner of his preservation she knew not yet SECTION V. Our Saviours allegation of Exod. 3. 6. in Luke 20. 37. cleared MOSES in Midian under the retiredness of a Pastoral life giveth himself unto contemplation of divine things in one of those raptures God himself appeareth visibly to him in deed and that in a flaming fire now he is about to perform the promise as he appeared to Abraham when he made it and it came to pass when the Sun went down and it was dark behold a smoaking furnace and a burning Lamp that passed between those pieces In the same day the Lord made a Covenant with Abraham Gen. 15. 17 18. The words which Christ here useth to Moses in the bush he urgeth again to the Jews whereby to evince the Resurrection Luke 20. 37. And that the dead are raised even Moses shewed at the bush when he calleth the Lord the God of Abraham the God of Isaac and the God of Jacob for he is not a God of the dead but of the living which words indeed do infer the resurrection as they lie in themselves but far more clearly if they be laid to and compared with the Jews own doctrine and position Rabbi Simeon Ben Jochai saith the holy blessed God nameth not his name on the righteous in their life but after their death as it is said to the Saints that are in the earth Psal. 16. 3. When are they Saints When they are laid in the earth For all the days that they live the holy blessed God joyneth not his name to them And why Because the holy blessed God trusteth them not that evil affections will not make them to err but when they be dead the holy blessed God nameth his name upon them But behold we find that he nameth his name on Isaac the righteous whilst he liveth for so he saith to Jacob I am the Lord God of Abraham thy father and the God of Isaac Rabbi Barachiah and our Doctors our Doctors say He saw his dust as it was gathered upon the Altar and Rabbi Barachiah saith since he was blind of his eyes he is reputed as dead because he was shut up in the midst of the house Rabbi Tanch in Gen. 28. Rabbi Menahem in Exod. 3. SECTION VI. The power of Miracles Habbak 3. 2. and Act. 19. 2. explained THE gift of Prophesie or Foretelling things to come had been in the Church since the fall of Adam and now are Miracles added because of unbelief For observe that when Moses saith Behold they will not believe the Lord immediately answers What is that in thine hand This double faculty being given

here to Moses the first Prophet of the Church of Israel it also descended to a succession of Prophets in that Congregation from time to time But with this excellent gift it was also given Moses himself to know and so likewise them that did succeed that they had this double power not from themselves but from another Moses his stammering tongue taught himself and them so much for Prophesie and his leprous hand taught so much for Miracles This succession of Prophets began from Samuel and ended in the death of Christ Acts 3. 24. Not that there were not Prophets betwixt Moses and Samuel but because they were not expressed by name as also because vision in that space of time was exceeding rare 1 Sam. 3. 1. Now from the beginning of the rule of Samuel to the beginning of the captivity in Babel were four hundred and ninety years and from the end of that captivity to the end of Christs life upon earth were four hundred and ninety years more The seventy years of captivity between which were the seventh part of either of these two Numbers that lay on either side are called by Habbakkuk The midst of years namely from the beginning of Prophesie in Samuel to the sealing of Prophesie in the death of Christ. Revive thy work in the midst of the years in the midst of the years make known Then was it justly to be feared that the spirit of Prophesie would quite have ceased from Israel when they were captived among the Heathen This made the Prophet to pray so earnestly that God would preserve alive or revive his work of Miracles in the midst of years and in those times of captivity that he would make known things to come by that gift of Prophesie And he was heard in what he prayed for and his supplication took effect in the most prophetick and powerful Spirit of Daniel The Jews had an old Maxim That after the death of Zachary Malachy and those last Prophets the Spirit of God departed from Israel and went up So that from thence forward prediction of future things and working of miracles were rarities among them To this aimed the answer of those holy ones Act. 19. 2. We have not so much as heard whether there be any Holy Ghost Not that they doubted of such a person in the Trinity but that whereas they had learned in their Schools that the Holy Ghost departed away after the death of Malachy they had never yet heard whether he was restored again in his gifts of Prophesie and Miracles till now or no. SECTION VII The two first miracles Exod. 4. 1. THE turning of Moses rod into a Serpent did utterly disclaim any power of the Devil in these wonders which he was to work which power only the Magicians wrought by For as a Serpent was the fittest Embleme of the Devil as Gen. 3. and Revel 12. 9. 80 was it a sign that Moses did not these Miracles by the power of the Devil but had a power over and beyond him when he can thus deal with the Serpent at his pleasure as to make his rod a Serpent and the Serpent a rod as he seeth good Yet it is worth the observing that he is commanded to take it by the tail vers 9. for to meddle with the Serpents head belonged not to Moses but to Christ that spake to him out of the bush as Gen. 3. 15. His rod at Sinai is said to be turned into Nahash a common and ordinary Snake or Serpent but when he casts it down before Pharaoh it becometh Tannin Chap. 7. 10. a Serpent of the greatest dimensions be like a Crocodile which beast the Egyptians adored and to whose jaws they had exposed the poor Hebrew Infants in the River 2. His Leprous hand disclaimed also any power of Moses his own in these wonders which he wrought for it was not possible that so great things should be done by that impure and unclean hand but by a greater 3. Both of these Miracles which were the first that were done by any Prophet in the world did more specially refer to the Miracles of that great Prophet that should come into the world by whose power these Miracles were done by Moses at this time For as it belonged to him only to cast out the power of the Devil out of the soul and to heal the soul of the leprosie of sin so was it reserved for him first to cast out the Devil out of the body and to heal the leprosie of the body For though the Prophets from Moses to Christ had the gift of doing Miracles and performed wonders many of them in an high degree yet could never any of them or any other cast out a Devil or heal a Leper till the great Prophet came Elisha indeed directed Naaman how he should be healed but he neither touched him nor came out to him at all that he might shew that it was not his power but such cures were reserved for Christ to come SECTION VIII Moses in danger of death because of distrust Exod. 4. 24. THE fault of Moses that brought him into this danger was not the uncircumcision of his Son as it is commonly held for that had been dispensable withal in him as it was with thousands afterwards of the Israelites in the Wilderness but his fault was grievous diffidence and distrust For this is that that makes him so much so oft and so earnestly to decline so glorious and honourable a message as the Lord would send him on and this was that that brought him into this danger of death when he was even going on this message Observe therefore his evasions and how they sound exceeding hollow and empty of belief First Who am I that I should go to Pharaoh Chap. 3. 11. This the Lord answereth I will be with thee and this my appearing to thee may be an undoubted token to thee that I have sent thee vers 12. Secondly But who shall I say hath sent me For forty years ago they refused me saying Who made thee a Prince and a Ruler over us Chap. 4. 1. This scruple the Lord removeth by giving him the power of miracles Thirdly But I am not eloquent neither heretofore nor since thou hast spoken to me for though I may work miracles upon others yet is not this wrought upon my self that I speak any whit better than I did before This receiveth this answer I will be with thy mouth vers 10. 11 12. Fourthly But I pray thee send by that hand that thou wilt send or stretch out vers 13. for thou saidst to me I will stretch out mine hand and smite Egypt c. Chap. 3. 20. Now therefore I pray thee stretch out this hand of thine for the hand of man is not able to perform it At this the Lords anger was kindled against him and that deservedly For in this he denied the mystery of the Redemption which was to be wrought by a man the God-head going along with him Now it