Commanders stifled Division 332 Manasseh 51 and reigned in his stead 2 King 8. 15. and doth Israel much mischief Division 333 Manasseh 52 2 Kings 10. 32. Benhadad his son succeeded him 2 King 13. 24. and Division 334 Manasseh 53 after him reigned Rezin the last King of Syria captived by the Assyrian Division 335 Manasseh 54 and Damaseus with him and so is there an end of the Syrian power World 3365 Division 336 Manasseh 55 Manasseh dieth Ammon reigneth two years and is at last slain by his own servants but his death avenged on those servants by the people of the Land Whilest the Kingdom of Syria was in its power the Assyrian Kingdom World 3366 Division 337 Ammon 1 was obscure and therefore very improperly made by some the first of the World 3367 Division 338 Ammon 2 four Monarchies No King of it mentioned in Scripture till Pull in the time of Menahem King of Israel Famous in Heathen Stories is Sardanapalus the last King of that Kingdom whilest it was obscure and with whom it fell Before his time it was that Jonah went to Niniveh and prophesied against it some thirty or forty years before its fall In new hands that City and Kingdom began to be great and victorious The first of the Kings of the new race was Pull so potent that he pull'd a thousand Talents by way of tribute from the King of Israel 2 King 15. 19. After him came Tiglath-Pileser into the Assyrian Throne and conquered Syria and added it to Assyria 2 Kings 16. 9 10. Next after him reigned Shalmanezer who captivated the ten Tribes 2 King 17. 3 c. and after him Sennacherib the blasphemous called also Sargon as it is probable Esay 20. 1. Esar-haddon succeeded Sennacherib and he is the last Assyrian King mentioned if Asnapper were not one on that Throne different from him Then did Babylon swallow up Niniveh and Nebuchad-nezzar subdued it and brought it under the subjection of Babylon whereas Babel had been lately under the subjection of it 2 KING XXII vers 1. and 2 CHRON. XXXIV vers 1. to vers 8. World 3368 Division 339 Iosiah 1 JOSIAH reigned 31 years being but eight years old when he Division 340 Iosiah 2 began to reign The youngest King that ever sate upon the Throne Division 341 Iosiah 3 of Judah as young again as Uzziah 2 King 15. 2. and yet was Uzziah Division 342 Iosiah 4 long off the Throne for his minority God hath much to do by Josiah Division 343 Iosiah 5 and therefore he sets him on the Throne and shews his piety Division 344 Iosiah 6 to the world betime The Lord had spoken of him about 340 years ago 1 King 13. 2. World 3374 Division 345 Iosiah 7 JEHOIAKIM born this year Compare 2 Chron. 34. 1. and 36. 5. World 3375 Division 346 Iosiah 8 JOSIAH setteth himself to seek God in the eighth year of his reign World 3376 Division 347 Iosiah 9 JEHOAHAZ born see 2 Chron. 36. 2. He is called Johanan and Division 348 Iosiah 10 Shallum 1 Chron. 3. 15. Jer. 22. 11. and said to be the first born of Josiah Division 349 Iosiah 11 because he reigneth first and the fourth Son because he was last born World 3379 Division 350 Iosiah 12 Josiah purgeth Judah and Jerusalem from Idols c. JEREMY World 3380 Division 351 Iosiah 13 JEREMY beginneth to Prophesie in the thirteenth of Josiah and by Prophesying to help forward the reformation begun which went on exceeding slowly not through any negligence of Josiah himself whose heart was very upright with the Lord but through the slackness and remisness of the Princes and people and through the rootedness of Idolatry in them And hence it is that Jeremy prophesieth so terrible things and so certain destruction in the very time of reformation Josiah in the twelfth year of his reign had begun to destroy Idolatry and yet how much filth of it was remaining in his eighteenth year is almost incredible 2 King 23. Jeremy a young Priest and Prophet for the young King was Moses like a Prophet to Israel forty years viz. 18 of Josiah 11 of Jehoiakim and 11 of Zedekiah and as Moses was so long with the people a Teacher in the Wilderness till they entred into their own Land so was Jeremy so long in their own Land a Teacher before they went into the wilderness of the Heathen The Holy Ghost setteth a special mark upon these forty years of his Prophesying Ezek. 4. 6. where when the Lord summeth up the years that were betwixt the falling away of the ten Tribes and the burning of the Temple three hundred and ninety in all and counteth them by the Prophets lying so many days upon his left side he bids him to lye forty days upon his right side and bear the iniquity of the House of Judah forty days a day for a year Not to signifie that it was forty years above three hundred and ninety betwixt the revolting of the ten Tribes and the captivity of Judah for it was but three hundred and ninety exactly in all but because he would set and mark out Judahs singular iniquity by a singular mark for that they had forty years so pregnant instructions and admonitions by so eminent a Prophet yet were impenitent to their own destruction The Prophesies of Jeremy are either utterly undated and so not easily if at all to be referred to their proper time or those that are dated are almost generally dislocated and not easie to give the reason of their dislocation The first Chapter at vers 2. and the third Chapter at vers 6. do only bear the date of Josiahs reign and no more mention of any other Prophesie delivered in his time expresly made and yet there is no doubt that very much of the beginning of his Prophesie was in his time JEREMY I. THIS Chapter dateth it self by the thirteenth year of Josiah and that was the time and this was the subject of the Prophets first Ministery for here is laid down the general head upon which his whole Prophesie doth chiefly run A rod and evil to come upon Jerusalem from the North. God sheweth him a plain dried withered rod to signifie the rod and stroke that God was about to bring upon the people and when he asked Jeremy what he saw he not only saith he saw a rod but he can readily name the wood of which it was made though it was withered and dry and no ready token on it to discern of what wood it was I see saith he Makal shaked a rod of Almond thou hast well seen saith God for Ani shokedh I hasten my word to perform it The Lord descanteth upon the word Shakedh in the Prophets answer And since Jeremy had spoken so fully as to tell that he not only saw a rod but a rod of Shakedh or of Almond the Lord answers as fully that he is not only about to bring a rod upon the Land but also Shakedh he doth hasten to
maintained upon the foundation or because she was a Prophetess and so lodged in some of the buildings or chambers belonging to the Temple For so might women do as 2 Chron. 22. 11 12. SECTION VII S. MATTHEW CHAP. II. Christ at two years old is visited and honoured by the Wisemen The Children of Bethlehem murthered Herod dyeth soon after Christ returneth out of Egypt NOw when Iesus was born in Bethlehem of a a a a a a Vulg. of Juda and this is conceived by Jerom to be the better reading because it is so written ver 6. But in this verse the Evangelist telleth it was in Bethlehem of Judea to distinguish it from Bethlehem in Galilee Joh. 19. 15. and in ver 6. he saith it was in the land of Judah to distinguish it from the lot of Benjamin Judea in the days of Herod the King behold there came b b b b b b Wisemen Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word is reserved by the Syr. Arab. Ital. and generally by all Latines the French readeth it Sages in the sense of our English Wisemen from the East to Jerusalem 2. Saying where is he that is born King of the Jews For we have seen his Star in the East and are come to worship him 3. When Herod the King had heard these things he was troubled and all Jerusalem with him 4. And when he had gathered all the chief Priests and c c c c c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the LXX Exod. 5. 6. Joh. 1. 10. 2 Sam. 8. 17. Jer. 36. 10. Ezr. 4. 8. and 7. 12. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 1. 15. Scribes of the people together he demanded of them where Christ should be born 5. They said unto him in Bethlehem of Judea For thus it is written by the Prophet 6. And thou Bethlehem d d d d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as John 1. 4. the Preposition is understood in the Land of Juda art not the e e e e e e the LXX in Mic. 5. use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of smalness of number but Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of smalness of bulk or dignity least among the Princes of Juda for out of thee shall come a Governour that shall rule my people Israel 7. Then Herod when he had privily called the Wisemen enquired diligently of them what time the Star appeared 8. And he sent them to f f f f f f Bethlehem distant from Jerusalem 35 furlongs Just. Matt. Apol. 2. Four miles and almost an half Bethlehem and said Go and search diligently for the young child and when ye have found him bring me word again that I may come and worship him also 9. When they had heard the King they departed and lo the Star which they saw in the East went before them till it came and stood over where the young child was 10. When they saw the Star they rejoyced with g g g g g g As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 61. 10. exceeding great joy 11. And when they were come into the house they saw the young child with Mary his Mother and fell down and worshipped him and when they had opened their treasures they presented unto him gifts h h h h h h Gold and Frankincense they shall bring in Merchandize and also for a present to the King Messias and for the house of the Lord D. Kim◠on Esa. 60. 6. Gold and Frankincense and Myrrhe 12. And being warned of God in a dream that they should not return to Herod they departed into their own Country another away 13. And when they were departed behold the Angel of the Lord appeareth to Joseph in a dream saying Arise and take the young child and his Mother and flee into Egypt and be thou there until I bring thee word for Herod will seek the young Child to destroy him 14. When he arose he took the young child and his mother by night and departed into Egypt 15. And was there until the death of Herod that it might be fulfilled which was spoken of the Lord by the Prophet saying Out of Egypt have I called my Son 16. Then Herod when he saw that he was mocked of the Wisemen was exceeding wroth and sent forth and slew all the children that were in Bethlehem and in all the Coasts thereof from two years old and under according to the time he had diligently inquired of the Wisemen 17. Then was fulfilled that which was spoken by Jeremie the Prophet saying 18. In i i i i i i Rama was the birth place of Samuel 1 Sam. 1. 19. c. Rama was there a voice heard lamentation and weeping and great mourning Rachel mourning for her children and would not be comforted because they are not 19. But when Herod was dead behold an Angel of the Lord appeareth in a dream to Joseph in Egypt 20. Saying Arise and take the young child and his mother and go into the Land of Israel for k k k k k k Compare Exod. 4. 19. they are dead which sought the young childs life 21. And he arose and took the young child and his mother and came into the Land of Israel 22. But when he heard that Archelaus did reign in Judea in the room of his Father Herod he was afraid to go thither notwithstanding being warned of God in a dream he turned aside into the parts of Galilee 23. And he came and dwelt in a City calleth Nazareth that it might be fulfilled which was spoken by the Prophets He shall be called a Nazarite Reason of the Order TO confirm and prove the Order of this Section and Story requireth some labour because of an opinion ancient and current among men that crosseth the laying of it in this place It hath been generally held and believed almost of every one that the Wisemen came to Christ when he was but thirteen days old and it is written in red Letters in the Kalendar as if it were a golden truth by the title of Epiphany at the sixth of January An opinion which if it were as true as it is common it were readily known where to place this Story of the Wisemens coming namely between the Circumcision of our Saviour and his Presentation in the Temple betwixt Ver. 21 and 22 of Luke 2. But upon serious and impartial examination of this opinion these rubs and unliklehoods lie in the way and make it as incredible for the improbability as it seemeth venerable for its antiquity First to omit the length of their journey from their own Country to Bethlehem their preparation for so long a journy before they set out and their stay at Jerusalem by the way for I cannot think that all that passed there while they were there was done in an instant Secondly how utterly improbable it is that after all this hubbub at Jerusalem upon the Wisemens
thought not so honorably of any Version as they did of the Hebrew Bible 803 804 Village a Village was where there was no Synagogue 87 Villages Cities and Towns distinguished 333 334 Vine whether not that Tree in Paradise which was forbidden to Adam 346 Vinegar was the common drink of the Roman Souldiers 477 Virgins Saint Austin's determination about chaste Matrons and Virgins ravished by the Enemy when they broke into the City what 1095 Umanus a Mountain where situate 516 Uncircumcised many among the Jews both Priests and People were uncircumcised Page 760 Unclean with a touch what p. 164. Of all uncleanness Leprosie was the greatest p. 165. Meats unclean what p. 199 200. Unclean and Prophane or Polluted distinguished 199 200 Universities the Cities of the Levites were Universities the Priests were maintained there by Tyths 86 Unlearned Men how they may know the Truth among various and different opinions 1287 Unregenerate Men whether all alike may be said to be of the Devil 1307 Until signifies either concluding or excluding 1235 Vow of Jephtha how to be understood whether he did or did not Sacrifice his Daughter p. 1215 to 1218. Very great care prudence and piety should be used in making a Vow p. 1218. The Vow in Baptism whether obligatory to Infants 1221 Vows difficult to be kept the Casuist Rabbins did easily absolve p. 703. Vows of Consecration and Obligation or Prohibition what 200 201 Urim and Thummim p. 336. What they were and the manner of the inquiry by them p. 1067. Urim and Thummim Prophesie and Revelation were gone from the Jews for four hundred years before Christ came 1284 1288 1289 Usha famed for Decrees made and other things done there by the Jewish Doctors 76 W. WAshing of Hands this was a great mystery of Pharisaism and abounded with nicities p. 199 200. Washing and plunging their Hands what and how they differ p. 344 345. Washing of Hands of how great esteem among the Jews p. 431. Washing of Cups and Platters what p. 431 432. Washing after touching a dead body what Page 790 Watches in the night were three 198 Water the custom of fetching water at the Fountain Siloam and pouring it on the Altar what 1039 Water Gate where situate 510 Water Offering used at the Feast of Tabernacles how performed whence derived and what the meaning of it 560 Water Purifying how curious the Jews were in performing it 34 Ways in the Land of Israel their breadth 323 Wedding to go to a Wedding was reckoned among the works of mercy 246 Week the Days thereof how reckoned by the Jews by the name of first and second of the Sabbath and so on 274 Whiting of the Sepulchres what 235 Whoredom strangely committed under the pretence of Burial 323 Wicked their prosperity did once occasion both weeping and laughing 706 Wicked Men's sins are set down in Scripture that we may avoid them p. 1306. Their wicked Actions shew they be of the Devil p. 1307. Wicked Men long suffered of God is sometimes not the goodness of God to them 1311 Wicked One that wicked One put for the Devil and why he is so called 1306 1307 Widdow gadding about what and what wickedness such run upon p. 123. Widdow where she dwelt in her widowhood 309 Wild-beasts why God did not drive them out of Canaan as well as he did the Canaanites p. 1224. England happy in wanting Wild-beasts p. 1224. Wood devoured is put for Wild-beasts devoured 1224 Wilderness sometimes signifies Fields or Country in opposition to the City sometimes a Campain Country where the ground was not distinguished by Fences sometimes the deserts p. 113 294 295. Wilderness of Judah and of Judea distinguished p. 295 c. A Scheme of the Wilderness of Judah or Idumea adjacent p. 296 297. The Wilderness of Judea where John Baptist was what It was full of Inhabitants Page 296 297 Will and Power of God being well understood and submitted to take off carnal Atheistical Disputes 1320 1321 Wine the Jewish Doctors say that to drink a quart of Wine makes one drunk and so much every one of them drank in their Sacred Feasts judge then how soberly they carried it in those Feasts if they mingled not much water with their Wine p. 61. Wine and Myrrhe used to be given to those that were to dye to make them insensible 267 Wisdom fourfold what 743 Wisemen from the East what their Names and what their Country p. 108 109. Wisemen they were in likelihood Doctors and Scribes in the Sanhedrim but not Members of it like our Judges in the House of Lords 422 Wish Paul wisheth himself accursed for his Brethren the Israelites a strange wish what the meaning of it 1293 1294 1296 Witches a famous Story of eight Witches at Ascalon 14 15 Witness or Testimony was of three sorts vain standing and of the words of them that agreed 355 357 Witnesses false Witnesses what p. 262. They were to suffer the same things which their perjury designed to have brought upon others 263 Women as well as Men under the vail of Sanctity and Devotion practised all manner of wickedness p. 123. Women were exempt from very many Rites in the Jewish Religion which the Men were obliged to p. 123. The Women in Israel were generally Sorceresses p. 244. Whether Women had any Office in the Temple p. 394. There were Women of ill Name among the Jews and several sorts of them p. 414. Women labouring in the Lord and being Servants of the Church what p. 775. What a reproach it was for Women not to be married 1216 1217 Wonder Man is a wonder 1225 Wood devoured put for Wild-beasts devoured 1224 Word as Christ is called The Word of the Lord doth frequently occur amongst the Targumists p. 519 5â—0 How the Spirit worketh by the Word 1152 Word of God not his Providence is the Rule for Men to go by 1276 Working or not working on the Passover Eves the Galileans differed from the Jews about it 78 World how the Jews divided it p. 1. World put for the Gentiles p. 1. How taken by the Jewish Schools p. 534. The World was to be renued at the coming of the Messias p. 220. Saints judging the World expounded against the Fifth Monarchists p. 753. Old and New World doth generally signifie in Scripture the Old Law and New Gospel proved p. 1074 1075. The original of the World strangely misapprehended by some Heathen Philosophers p. 1320 1321. Why God made the World seeing he will mar it in time p. 1322. The World was created in September p. 1322 c. World to come this was a Phrase in common use to oppose the Heresie of the Sadducees who denied immortality it always signified the times of the Messias 190 240 Worms to be devoured by Worms was reckoned an accursed thing only befalling Men of greatest impiety Page 684 Worship of the Jews in the Temple was Sacrificing Washing Purifying c. and worship in the Synagogues was Reading Preaching Hearing and Praying
always had a considerable influence upon the manners of Men Great Examples do work more powerfully than the most subtle Reasonings and the most Elaborate Arts of Perswasion For though Men are generally shye of an Eloquent and Witty Man and apt to suspect an Artifice where they discern a piercing Wit and a ready Invention and consequently are little bettered by the strongest Arguments of Perswasion but go on in a course of Vice and Sloth in spight of all endeavours to reclaim them yet there is something in a good Example which does more powerfully charm them Here is a certain force not easily eluded This confirms the Truth of what we should not without it so firmly have believed Besides it does after the most lively manner represent Vertue and Goodness to us and its Desirableness and its Beauties in the most sensible and familiar way that we can desire A great Example does also convince us That it is a possible thing to do Vertuously and that our excuses are but pretexts and covers to our Sloth and Laziness Hence it is that as the Death of a vertuous and good Man is a great loss to the Community so the preservation of his Memory and representing his Example to those who survive him doth greatly advance the Publick good Many excellent Persons have passed through the World with little observation They have affected privacy and avoided crowds and shunned Publick notice Their Modesty hath been as great as their other Vertues and many others who could not be concealed while they lived have yet been soon forgotten after their decease for want of some to do them right in transmitting their memory to posterity Upon these considerations and upon no other whatsoever I have undertaken to give the World some small account of our Reverend and very Learned Author I Sincerely declare I had much rather it had been done by any other hand For besides my want of time and leisure and of many other helps needful for such a Work which I could plead for my excuse I might justly have expected that this should have been done by some one who upon all accounts was better provided for it Our Author John Lightfoot D. D. was born in the Rector's House of Stoke upon Trent in the County of Stafford on the 29th day of March being Tuesday Anno Domini 1602. As for this time of his birth I find it under his own Hand in one of his Academical Exercises which he performed being Vice-Chancellor in the stead of Dr. Arrow-Smith Publick Divinity Professor and Master of Trinity College in Cambridge who was at that time Sick He tells us there That that Doctor and Himself were born in the same year on the same day above named and almost in the same hour that Doctor near New-Castle upon Tine in Northumberland Himself near New-Castle under Line in the County of Stafford For which he had a very dear affection calling it in one of his Epistles his Mother the Mother of his birth and the Mother of his dearest interests And in another most passionately and most elegantly lamenting her under the miseries that the Civil Wars had brought upon her He was the Son of Mr. Thomas Lightfoot Vicar of Uttoxetar in the County of Stafford A man not to be named without a preface of honour and respect He was born in a little Village called Shelton in the Parish of Stoke above named He was a Man of exemplary Piety and of an industry indefatigable and one of the greatest examples of this last Age for his constant care of those Souls which were committed to his Charge This he shewed by his constant Preaching and diligent Instructing and Catechizing the Youth of his Parish which his Preaching did not excuse him from He was a burning and shining light and shewed his love to his great Lord and Master by the unwearied care of his Sheep He was in Holy Orders six and fifty years and thirty six years Vicar of Uttoxetar above named Died July 21. Anno Domini 1658. and in the eighty first year of his age Our Authors Mother was Mrs Elizabeth Bagnall a Gentlewoman of a very good Family Three of which Family were made Knights by Queen Elizabeth for their martial Prowess and Valour in the then Wars in Ireland against the Rebels She was a Woman of exemplary Piety and died Jan. 24. Anno Domini 1636. at the age of seventy and one Our Author when he was fit to be sent to a Grammar School was committed to the care of Mr. Whitehead School-Master at Morton-Green near Congerton in the County Palatine of Chester There he continued till June Anno Domini 1617. And thence he was sent to Christ College in Cambridge where he was admitted under the Tuition of the very Learned and Pious Mr. William Chappel then Fellow of that House and afterwards Doctor in Divinity and Master of Trinity College in Dublin and lastly Lord Bishop of Cork in Ireland While he continued in Christ College he gave great proofs of a pregnant Wit and great proficiency in his Studies His Tutor told some of the Heads of the University at that time that he had a young Pupil meaning Lightfoot whom he thought the best Orator of all the Undergraduates in the Town He made an extraordinary proficiency in his Studies during his stay in that place especially in the Latine and Greek Tongues For the Hebrew Tongue he neglected it there and lost that skill in it which he brought thither And for Logick he could by no means fancy that contentious and quarrelsom study it being very disagreeable to the quiet genius of this young Student He could not be so happy as to stay any longer in that learned Society than till such time as he was Bachelor of Arts. After this he was admitted as an assistant to his former Master Mr. Whitehead who was then Master of a famous School at Repton in the County of Darby where he continued a year or two and made great improvement in the Greek Tongue His conversation there was as pleasing to the Master as his mildness was acceptable to the Boys who were under his trust Sometime after this he entred into Holy Orders and the first place of his settlement after this was at Norton under Hales in the County of Salop This was near to Bellaport in the same County which was the Mansion House of the very Learned and Worthy Sir Rowland Cotton Knight who was his constant hearer then his Patron afterwards and his faithful friend whiles he lived This Sir Rowland Cotton was a Man of very singular learning He was the Son of Mr. William Cotton Citizen and Draper of London He had great skill in the Hebrew Tongue by the early instructions of Mr. Hugh Broughton who often lodged and for some considerable time resided at his Fathers House There were few places in the Hebrew Bible which he was not able readily to read and render into English when he was but seven or eight
Family and of a good Name and Estate Her Mother was an Aston of the family of the Lord Aston of Tixal but before they were Papists This their Daughter was the youngest if I mistake not of nine Sisters all the rest that lived having been married into worshipful Families there In the Church of Stone in that County where the Doctor sometime was Minister there remains the Pourtraiture of them all with three Sons and their Father and Mother in Brass She was first wedded to Mr. Copwood a Gentleman of a good Estate in that County by whom she had two Sons and one Daughter The Sons since died but the Daughter is now living and married there and inherits the Estate The Relict of this Gentleman the Doctor became acquainted withal when he lived in Sir R. Cottons family and not long after married her himself being yet young By whom he had issue four Sons and two Daughters To one of which the Lady Cotton was Godmother His eldest son was John who was Chaplain to the late Right Reverend Father in God Brian Lord Bishop of Chester the famous Undertaker of the Polyglot By whom this Mr. Lightfoot was much esteemed but died soon after his Lord and Patron and lies buried in the Cathedral Church aforesaid He had six Daughters all now deceased but two who live at Chester Anastasius was his second Son who had also these additions to that name viz. Cottonus Jacksonus in memory of Sir Rouland Cotton and Sir John Jackson two dear friends of the Doctors This was also a Clergy-man Incumbent of Thundridg in Hertfordshire and died there leaving one Son still living The third Son was Athanasius brought up a Trades Man in London deceased also And his fourth Son Thomas died young His Daughters were Joyce now the worthy consort of Mr. John Duckfeild Rector of Aspeden in Hartfordshire whom I must not name but with an addition of respect for communicating to me most of the Papers and original MSS. and Letters of Dr. Lightfoot and others that I have made use of both in these relations and in the published Sermons And Sarah now a Widdow formerly married to one Mr. Colclough a Gentleman of Staffordshire deceased This pious Matron and discreet Wife the Doctor buried in the year 1656. in his Church of Munden after he had lived well near thirty years with her Afterwards he took to Wife Anne the Relict of Mr. Austin Brograve Uncle to Sir Thomas before spoken of By her he had no issue Whom he likewise survived She died also at Munden and was buried there His pious Father Thomas Lightfoot hath a great but a true character given of him in the Account of the Doctors Life I shall only add the Inscription upon his Monument as it now is in the Church of Uttoxeter a Copy whereof Mr. Michael Edge the present or late Minister there communicated to us composed as it seems by his Learned Son Peter Lightfoot Physician lately deceased M. S. Huc oculos Lacrymas O Viator Qui veteri studes Veritati Pietati Charitati Huc ubi teipsum es olim celaturus THOMAS LIGHTFOOTE Verbi divini per annos 56 fidelissimus Minister Ecclesiae hujus per annos 36 Vigilantissimus Pastor Vir antiquorum morum primaevae sanctitatis Coruscantis zeli doctrinae Virtutis exempli Vir verum exscribens virum Pastor pastorem Sudore semper squallidus at formosus pastorali Salutem suam anhelans semper aliorum Gloriam magni Pastoris ambiendo indefessus Annis satur tandem bonis operibus Confectus studendo docendo faciendo patiendo Onustus spoliis de Satana triumphatis Idemque improborum odiis beate oneratus Hic suaviter in Christo obdormit Abstersis lacrymis sudoribus Et Vivacissimus Resurrecturus Unaque ELIZABETH tori-consors pietatis Digno Conjuge Conjux digna Obiit ille Iulii 21. 1653. Aetat 81. Obiit illa Ianuarii 24. 1636. Aetat 71. And let me add as a Coronis an Epitaph which the same Mr. Thomas Lightfoot had prepared for himself and which was found in his Study after his decease Which I adjoyn to let the World see somewhat as well of the pious and heavenly breathing mind as the Scholarship of that Man from whom our Doctor was derived THOMAS LIGHTFOOT Olim superstes nunc defunctus alloquitur amicos suos qui in Vivis sunt En mea tam multis puppis quassata procellis Nunc tandem portum fracta quietis habet Nil scopulos ultra bibulas nil curat arenas Istius aut mundi quae mare monstra parit Namque mare est mundus puppis vaga corpus obumbrat Atque animam signat navita quisque suam Portam quam petimus coelum est sed aura salutis Quae navim impellit Spiritus ille Dei est Solvite felices igitur portumque tenete Post aerumnosae turbida damna maris Sed non ante datur portum contingere quam sit Fract a per undosum vestra carina mare XIV His last Sickness and Death AND now we are arrived at the last scene of this great and good Mans life In the later end of the year 1675. that year when Colds were so rife and so mortal our Doctor going to his residence at Ely fell into one of these Colds which he complaining of was persuaded to eat a Red Herring and to drink two or three glasses of Claret The former he easily did but the later he was more difficultly drawn to having always used to drink nothing but small Beer or Water This little Wine according to the judgment of his Physician cast him into a Fever or at least heightned it The disease much affected his head so that he lay dozing and slumbering saying but little only when any asked him how he did he would devoutly say In the Hands of a good God which he repeated often His behaviour all the time of his sickness was with exceeding much meekness patience and silence speaking much with God and himself but little as I said to others When Dr. Callamy then a Fellow of Katharine Hall went to Ely to Visit him he found him in this condition using very few words when he asked him if he had made his Will and settled his Secular affairs he answered He had and told him where his Will was His Physicians were Dr. Gosnald of Cambridge and Dr. Hicks of Ely Dr. Mapletoft the Reverend Dean and Dr. Womock a Prebend there now Lord Bishop of S. Davids were his chief Visitants who performed the Offices of the Church with him Thus he lay near a fortnight and then rendred up his Pious and Virtuous Soul into the Hands of his good God in a good old age being seventy four years old within some few months and yet might have lived much longer if one may gather conjectures of the length of Mens lives by their healthfulness and vivacity But besides his years his Works and the excellent service he did in his generation would have
before had occasioned the loss of his birth-right and if he missed of it now it would be a sign to Isaac that God would have him also to lose the blessing And this Rebeccah easily knew to be Isaacs mind in sending Esau upon that imployment and she accordingly makes use of it for the advantage of her beloved son Jacob and Isaac likewise passeth some blessing upon Esau when he seeth him to have sped of a prey because he saw that God would have him to have some blessing according to the sign that Isaac had proposed to himself Jacob in his eldest brothers garments obtains the blessing the garments of the Priest-hood which belonged to the first born and so were now kept by Rebecoah in Jacobs right Jacob upon fear of Esaus displeasure fleeth to Haran before he goeth he hath the blessing which he had stollen from his father now confirmed upon him by his father knowingly and purposely At Bethel in his way he hath a vision of a ladder a type of Christ incarnate that brings Heaven and Earth together in his two natures and in his reconciliation he anoints the pillar and consecrates the place where he had lain and voweth his tythes The mention of Esaus going to Ismael that is to Ismaels family for Ismael was dead and taking his daughter to wife is set before the mention of the vision at Bethel and the actions at Haran well though it were not so very soon because the Holy Ghost would take up Jacobs story intire and uninterrupted therefore he setteth that story before Jacob at Haran well sheweth himself stronger then three men and rolleth away a stone from the wells mouth which three shepherds could not he meeteth with Rachel and Laban and indenteth for seven years service A man of threescore and seventeen years old is bound apprentice for a wife That this was the year of these occurrences namely the seventy seventh of Jacobs age is to be collected backward from the story following thus Joseph the son of Jacob was thirty years old when he stood before Pharaoh Gen. 41. 46. then came seven years plenty ver 47 53. which made Joseph thirty and seven years old then passed two years famine ere Jacob came into Egypt Chap. 45. 6. and now was Joseph thirty and nine years of age when Jacob came at the end of the two years famine he himself was an hundred and thirty years old Chap. 47. 9. Now take the thirty and nine years of Joseph out of the hundred and thirty years of the age of Jacob and it appeareth that Jacob begat Joseph at the ninety first year of his age Now Joseph was born in the last year of the second seven or in the fourteenth year of Jacobs service with Laban in the very conclusion of that year Chap. 30. 25 26. take therefore fourteen years out of Jacobs ninety one when Joseph was born and the remainder seventy seven was the age of Jacob when he entred upon those fourteen years service World 2246 Isaac 138 Iacob 78 Jacob beginneth his seven years apprentiship Leah and Rachel are Isaac 139 Iacob 79 figures of the two Churches the Church of the Jews under the Law Isaac 140 Iacob 80 and the Church of the Gentiles under the Gospel the younger the more Isaac 141 Iacob 81 beautiful and more in the thoughts of Christ when he came in the Isaac 142 Iacob 82 form of a servant but the other like Leah first imbraced and taken Isaac 143 Iacob 83 to wife World 2252 Isaac 144 Iacob 84 At the end of this year Jacobs apprentiship for Rachel is out but Laban deceiveth him with Leah and so is Jacob paid in kind for deceiving his father He had deceived his father with a suborned person taking on him to be Esau when he was Jacob and he is deceived by his father-in-law with a suborned person and so imbraceth Leah thinking he had imbraced Rachel his thoughts were upon a child by Rachel whilst he had Leah in his arms and so the birth-right by his thoughts and intention should be Rachels first-born and so it was in time He being thus deceived indenteth yet seven years service longer for Rachel and serveth a week in earnest that he will serve yet other seven years and at the weeks end he marrieth Rachel World 2253 Isaac 145 Iacob 85 REUBEN born and the rest of Jacobs sons probably in this order Isaac 146 Iacob 86 SIMEON born Isaac 147 Iacob 87 LEVI and DAN born Isaac 148 Iacob 88 JUDAH and NAPHTHALI born Isaac 149 Iacob 89 GAD born Isaac 150 Iacob 90 ASHER and ISSACAR born World 2259 Isaac 151 Iacob 91 JOSEPH born and ZEBULON born not long before him Isaac 152 Iacob 92 Ioseph 1 Rachel prophecieth Dinah not born in these seven years unless she Isaac 153 Iacob 93 Ioseph 2 were a twin with Zebulon Isaac 154 Iacob 94 Ioseph 3 Upon a new bargain with Laban Jacob by Gods blessing and direction Isaac 155 Iacob 95 Ioseph 4 groweth exceeding rich to the envy of Laban and his sons Isaac 156 Iacob 96 Ioseph 5 Laban dealeth deceitfully with him about his cattel as he had done about his daughters but the Lord suffered him not to hurt him CHAP. XXXI World 2265 Isaac 157 Iacob 97 Ioseph 6 JACOB departeth secretly from Laban but at last is persued by him Rachel stole Labans Teraphim which were the pictures or statutes of some of her ancestors and taken by her for the preservation of their memory with her now she is never to see her country and fathers house again Laban had abused them to Idolatry He and Jacob make a covenant CHAP. XXXII and XXXIII to ver 17. Isaac 158 Iacob 98 Ioseph 7 JAcob afraid of Esau is shaken in his faith at his approach though he have the visible attendance of Angels for which distrust the Angel of the Covenant Christ meets him by the way wrestles with him and seeks to kill him but he weepeth and maketh supplication and is only maimed but escapeth with life He is called Israel to assure him that he should prevail with Esau who had thus prevailed with God and now with the first naming of Israel is a ceremony taken up to distinguish Israel from other people namely the foregoing to eat the sinew that shrank Esau and Jacob meet friendly and so they part When a mans ways please the Lord he makes even his enemies to be at peace with him CHAP. XXXIII ver 17 18 19 20. Isaac 159 Iacob 99 Ioseph 8 JAcob maketh some abode at Succoth beyond Jordan Eastward and there buildeth boothes for his cattel till they have brought forth their young See ver 13. and an house or a tent for himself Isaac 160 Iacob 100 Ioseph 9 Jacob is at Shechem thither he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or peaceably for till he came there there was no miscarriage in his house he purchaseth a piece of ground and buildeth his first altar CHAP. XXXVIII ver 1 2 3 4 5. JUdah
coming unto her in visible appearance as Chapter 18. 14. At the time appointed I will return c. Or it may be taken in connexion to the sense of the Verses preceding That after the defect of Prophecy the dawning of that gift and after the darkness of the Doctrine of Salvation as it was in the Law the day-spring of it from an high came now to visit us in the brightness of the Gospel Vers. 80. And was in the deserts Of Ziph and Maon 1 Sam. 23. 14. 25. which were places not far from Hebron where John was born Josh. 15. 54 55. His education was not in the Schools at Jerusalem but in these plain Country Towns and Villages in the Wilderness Till the day of his shewing unto Israel That is when at thirty years of age he was to be brought to the Sanctuary service Numb 4. 3. to which he did not apply himself as the custom was but betook himself to another course SECTION VI. S. LUKE CHAP. II. CHRIST born published to the Shepherds rejoyced in by Angels circumcised presented in the Temple confessed by Simeon and Anna. AND it came to pass in those days that there went out a a a a a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek in Dan. 6. 8 12. a decree from b b b b b b Câ—sar the common name of the Roman Emperors as Abimelech of the Philistims Kings Ols. 34. in tit and Pharaoh of the Egyptians from Julius the first Emperor who was of this name but the name Caesar was long before him see Plin. l. 7. cap. 9. Caesar Augustus that c c c c c c As Ezr. 1. 2. all the World should be taxed 2. And that taxing was first made when d d d d d d In the Roman Historians he is called Quirinus Cyrenius was Governor of Syria 3. And all went to be taxed every one into his own City 4. And Joseph also e e e e e e Taking a journy in Scripture be it whither soever it will is called indifferently a going up or going down as Numb 16. 12 14 Jer. 21. 2. Judg. 16. 18. Gen. 42. 3. Judg. 15. 8. 1 Sam. 26. 10. went up from Galilee out of the City of Nazareth into Judea unto the City of David which is called Bethlehem because he was of the stock and linage of David 5. To be f f f f f f This word here and in vers 1. 3. hath various translations That they might be enrolled Syr. Arab. Rhem. That they might profess Vulg. Eras. That they might be taxed Erasm. again and our English All these laid together make up a compleat description of the manner of their taxing First They were taken notice of who were in every Town and City and were Inrolled upon their inrolling they professed subjection to the Roman State and upon this profession they payed some money at which they were assessed taxed with Mary his espoused wife being great with Child 6. And so it was that while they were there the days were accomplished that she should be delivered 7. And she brought forth her first-born Son and g g g g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Gr. in Job 38. 6. and Ezek. 16. 4. some deriving the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To reâ—d conceive that is meant that his swaddles were poor and ragged and that this is expressed as a particular of his abasement wrapped him in swadling cloaths and laid him in a manger because there was no room for him in the Inn. 8. And there were in the same Country Shepherds abiding in the field keeping watch over their flock h h h h h h Christ born by night for if he were born by day why should the revealing of it be forborn till night by night 9. And lo the Angel of the Lord came upon them and the glory of the Lord shone round about them and they were sore afraid 10. And the Angel said i i i i i i This message of the Angel as it was full of comforts so also was it of plainness according to the condition of the men to whom he spake Fear not for behold I bring you good tydings of great joy which shall be to all people 11. For unto you is born this day in the City of David a Saviour which is Christ the Lord. 12. And this shall be a sign unto you ye shall find the babe wrapped in swadling cloaths lying in a manger 13. And suddenly there was with the Angel k k k k k k Or the multitude a multitude of the Heavenly host praising God and saying 14. l l l l l l Or the good will of God towards men is glory to God in the Highest and peace on the earth Glory to God in the Highest and on earth peace good will towards men 15. And it came to pass as the Angels were gone away from them into Heaven the m m m m m m It hath been held that these Shepherds were about the Tower of Edar Gen. 35. 21. and that this was about a mile from Bethlehem Shepherds said one to another Let us now go even unto Bethlehem and see this thing which is come to pass which the Lord hath made known unto us 16. And they came with hast and found Mary and Joseph and the babe lying in the manger 17. And when they had seen it they made known abroad the saying which was told them concerning this Child 18. And all they that heard it wondred at those things which were told them by the Shepherds 19. But Mary kept all these things and pondred them in her heart 20. And the Shepherds returned glorifying and praising God for all the things that they had heard and seen as it was told unto them 21. And when eight days were accomplished for the circumcising of the child his name was called Iesus which was so named of the Angel before he was conceived in the womb 22. And when the days of her purification n n n n n n Levit. 12. according to the Law of Moses were accomplished they brought him to Jerusalem to present him to the Lord. 23. As it is written in the Law of the Lord o o o o o o Exod. 13. 1. every male that openeth the womb shall be called holy to the Lord. 24. And to offer a Sacrifice according to that which is said in the Law of the Lord p p p p p p Maries poverty in that her hand could not reach to a Lamb which was the proper offering that the Law required Levit. a pair of Turtle Doves and two young Pigeons 25. And behold there was a man in Jerusalem whose name was Simeon and the same Man was just and devout waiting for the consolation of Israel and q q q q q q The spirit of Prophesie It had been long a stranger among
out of the Inn and thus the free-woman and her Son are cast out of doors as the bond-woman and her Son had been Gen. 21. Vers. 8. And there were Shepherds c. The Patriarchs to whom Christ was more especially promised were of this vocation Gen. 47. 3. especially Abraham and David to whom the promise was more clearly made peculiarly David who was feeding Sheep near to Bethlehem when he was taken a Father and type of Christ 1 Sam. 16. 11 12. And it doth illustrate the exactness of the performance the more and doth Harmonize with the giving of it the better when to Shepherds it is first revealed as to Shepherds it was first promised Compare this with the Visions of Jacob and Moses with their flocks Gen. 31. 10. Exod. 3. 3. and of Sampsons mother in the field §. Keeping watch over the flock by night Greek Keeping the watches of the night For the night was divided by the Jews into four watches of three hours a piece The first or beginning of watches is mentioned Lam. 2. 19. The second and third Luke 12. 38. The fourth Matth. 14. 25. this was called also the morning watch Exod. 14. 24. Howbeit the Talmud from Judg. 7. 19. divideth it only into three Be it the one or the other these Shepherds it seemeth observed such an order as that they watched by course while others slept or not to take it so very strictly they lay now in the fields and watched their flocks all night which had been in a manner impossible to have done in the deep of winter at which time our Kalendar hath placed Christs Nativity Vers. 9. The glory of the Lord shone c. That is an exceeding great glory for so do the Hebrews heighten their expressions as Cedars of the Lord that is goodly Cedars Such an exceeding great glory shone about Paul Act. 26. 13. That at noon day this in the dead of the night Vers. 13. A multitude of the Heavenly host c. It might not unproperly be rendred The multitude as importing that all the Quire of Angels or the whole multitude of that Celestial Militia was now knit together in a consort for the praises and acknowledgment of Christ according to that of the Apostle Heb. 1. 6. When he bringeth in the first-begotten into the world he saith And let all the Angels of God worship him And thus as all the Angels sang at the beginning of the old World or at the Creation Job 38. 7. So do they at the beginning of the new and of the redemption Angels are called the Heavenly host 1 King 22. 19. Joh. 25. 3. And in this sense Rab. Menahem understandeth Gen. 2. 1. Thus were the Heavens and the Earth finished and all their Host that is saith he the Angels whose Creation Moses nameth not elsewhere Vers. 14. Glory to God in the Highest c. The last words of this verse the Vulgar Latine readeth to men of good will contrary to the Syrian Arabick and to the ancient Greek Copies as appeareth by Greg. Nazianzen Orat. 42. Andreas Jerusolomitanus in Orat. de Salutatione Angeli c. The whole Verse is but one Proposition or Axiom in which the last clause of all is the subject and the two former are predicated of it And it lieth in this sense The good will of God to men shewed in the Incarnation of our Saviour when God himself disdained not to take the nature of man is glory to him in the Highest and is peace upon the Earth And that this is the genuine and proper meaning and posture of the words may be observed First By the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And put between Glory to God and Peace on Earth and none between them and good will And secondly the very sense and matter it self inforceth this construction For first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beareth the same sense here that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth Matth. 3. 17. 17. 5. of Gods good-will or well-pleasedness with men Now secondly this well-pleasedness of his with men was expressed and evidenced at this time in the birth of our Saviour in that God had assumed the nature of men and it had never been so cleared and demonstrated before So that thirdly the birth of Christ being the occasion of the Angels singing this song the good will of God towards men revealed in this his birth must needs be the subject of their Song And then fourthly the other two things expressed in the two other clauses glory on High and peace on Earth must needs be understood as Predicates seeing that being laid to this expression of God of his good will towards men they are but as fruits and consequences of it And this reading and construction how facil and plain is it in comparison of these intricacies and obscurities that those readings bring with them that either break the verse into three distinct axioms or into two or that read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Genitive case or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Dative as may be seen in Expositors Now how the good-will and well-pleasedness of God towards men exhibited and shewed in the incarnation and birth of our Saviour did glorifie God in the highest in all his attributes of wisdom truth justice power mercy c. And how it wrought peace on earth betwixt man and himself and man and Angels and man and man and man and his own conscience might be shewed at large if we were common-placing in stead of commenting Ver. 21. And when eight days were accomplished for the circumcising c. It was necessary that Christ should be circumcised that he might both bear the badge of a child of Abraham and have upon him an obligation to the keeping of the Law For he that was circumcised was a debtor to the whole Law Gal. 5. 3. Ver. 22. And when the days of her purification c. At forty days old Levit. 12. 1 2 3 4. the Lord cometh to his own Temple and by an old man and an old woman is proclaimed both to young and old that expected redemption Herod had heard no tidings of him as yet by the Wismen for otherwise this had been an opportunity for him to have put in practice his bloody and malicious intent Mary is purified according to the custom of the Law although she had contracted no pollution by her childing and bringing forth partly that Christ in nothing might be wanting to the Law and partly that this might be an occasion for the first publick declaration of him by Simeon and Anna. Ver. 25. A man whose name was Simeon This Simeon seemeth to be he whom the Jewish Authors name for the son of Hillel and who was the first that bare the title of Rabban the highest title that was given to their Doctors and which was given but to seven of them Hillel was the famous head or principal of that School that is so renowned in the Jewish Authors by the name of Beth
c c c Ioh. 20. 1. while it was yet dark Mary Magdalen and the other Mary d d d Ioh. 19. 25. the wife of Cleopas and e e e Luke 24. 10. Mark 15. 48. mother of James and Joses and f f f Mark 16. Salome g g g Compare Matth. 27. 56. Mark 15. 40. the mother of Zebedees children and h h h Luke 24. 10 Joanna the wife of Chusa Herods Steward and other women that were with them set out to see the Sepulchre and brought the Spices with them that they had prepared i i i Luke 8. 3. And as they went they k k k Mark 16. 3 said Who shall roul the Stone away for â—â— But when they came to the Sepulchre l l l Mark 16. 2. the Sun being by this time risen they found the stone rolled away For there had been m m m Matth. 28. 2 a great earthquake and the Angel of the Lord had descended from Heaven and rouled back the stone from the door and sate upon it as the Women came unto the Sepulchre they saw this n n n Mark 16. 5 Angel like a young man sitting on the right hand of the entry in in a long white robe and they were sore troubled o o o Matth. 28. 5 Mark 16. 6. But he said unto them Fear ye not I know that ye seek Jesus which was crucified he is not here for he is risen come see the place where they laid him And p p p Luke 24. 3. they entred into the Cave and found not the Body in the Sepulchre but there they see q q q Ioh. 12. 12. two Angels more in shining garments the one at the head and the other at the feet where the body had lain r r r Luke 24. 5. who spake to them Why seek ye the dead among the living s s s Ibid. 9. Mark 16. 8. The Women having seen this go in hast and tell the Disciples t t t Joh. 20. 2 3 4 c. Whereupon Peter and John run to the Sepulchre and see the linnen cloaths but see not the Angels u u u Ibid. 10. 11. c. When they were gone home again Mary Magdalen who had again followed them to the Sepulchre standing at the door seeth the Angels again within and turning her self she seeth Jesus without whom at first she took for the Gardiner So that the first apparition of our Saviour being risen was to her alone Joh. 20. vers 1. Apparition 11. to 19. The same day he appeareth to the two men that went to Emmaus Luke 24. 13. the 2. Apparition one of them was Cleopas vers 18. the Father of James and Joses and the husband of the other Mary Compare John 19. 25. and Matth. 15. 40. and the other was Simon Peter Luke 24. 34. 1 Cor. 15. 5. That night he appeareth to the twelve as the Apostle calls them 1 Cor. 15. 5. or to the 3. Apparition eleven and them that were with them Luke 24. 36 39. John 20. 19 20. and sheweth them his hands and feet and eateth a piece of broiled fish and an honey-comb with them Luke 24. 43. Eight days after he appeareth to the Disciples and convinceth Thomas Joh. 20. 26. 4. Apparition At the Sea of Tiberias he appeareth again to seven of his Disciples and fore-telleth 5. Apparition Peter of his suffering for the Gospel Joh. 21. This John calleth his third appearing vers 24. namely which he had made to any number of his Disciples together and which John himself had mentioned On a mountain in Galilee he sheweth himself to the eleven Matth. 28. 16. and to five 6. Apparition hundred brethren at once 1 Cor. 15. 6. for so it may be supposed seeing Galilee and this mountain was the place of rendevouz that he had appointed not only from the time of his resurrection Matth. 28. 7. but even before his passion Matth. 26. 32. and to this convention seemeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next verse to have reference of which in its proper place The Apostle mentioneth another appearance of his to James 1 Cor. 15. 7. But neither 7. Apparition do any of the Evangelists tell when or where it was nor make they mention of any such thing nor doth Paul determine which James it was Lastly He appeared to all the Apostles 1 Cor. 15. 7. being gathered to Jerusalem by 8. Apparition his appointment Acts 1. 4. and thence he led them forth to Bethany and was taken up Luke 24. 50. §. By many infallible Proofs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By many Signs say the Syrian and Arabick Arguments saith the Vulgar Latine But the word includeth Signs of undoubted truth and arguments of undoubted demonstration and accordingly hath our English well expressed it By infallible proofs These were very many exhibited and shewed by Christ which evidenced his resurrection and they may be reduced to these three purposes First To shew that he was truly alive again as his eating walking conferring and conversing with his Disciples Secondly To shew that he had a true and real body as offering himself to be handled as Luke 24. 39. Thirdly To shew that it was the same body that suffered when he sheweth the scars in his hands feet and sides as Joh. 20. 20 27. Every apparition that are reckoned before and are mentioned by the Evangelists had one or more of these demonstrations and yet were there certain appearances and divers such proofs which are not recorded Joh. 20. 30. §. Being seen of them forty days 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophylact not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that Christ was not continually conversing with his Disciples but he came among them at certain times Yet do the Syrian and Arabick translate it in Forty days Forty years after this a year for a day as Numb 14. 33 34. was Jerusalem destroyed and the Nation of the Jews rooted out because they would not believe in Christ who had so mightily declared himself to be the Son of God by his Resurrection from the dead and who had so plainly declared his Resurrection from the dead by so many appearings and infallible proofs for forty days And that the sin might be fully legible in the Judgment they were besieged and closed up in Jerusalem at a Passover as at a Passover they had slain and crucified the Lord of life Now that this remarkable work of the Lords Justice upon this Nation in suiting their judgment thus parallel to their sin and unbelief in regard of these years and this time of the year may be the more conspicuous to the mind of the Reader for the present it will not be much amiss to lay down the times of the Roman Emperors from this time thitherto for even by their times and stories this time and truth may be measured and
170. His Allegories make him impious and he counteth the story of Paradise to be but foolery if it be taken litteral Pag. 180. He talketh a Rabinical tale about the invention of Musick He constantly followeth the LXX as appeareth pag. 160 179 218 245 255. Pag. 190. He maketh God and his wisdom as it were father and mother of whom the world was generate but not humano more Ibid. He readeth that place Prov. 8. 22. The Lord created me the first of his works For saith he it was necessary that all things that came to generation should be younger than the mother and nurse of all things Pag. 191. He is very uncivil with Jethro Pag. 205. He holdeth Lots wife to have been turned into a stone Pag. 206. He was in the Theater at a play Pag. 213. He holdeth Isaac weaned at seven years old And mentioneth certain Dialogues made by himself personating Isaac and Ismael He calleth cap. 32. of Deuteronomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Canticum majus according to the Rabbins phrase so likewise pag. 179. Pag. 214. Jacob praying for Joseph saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is very questionable where this speech is to be found Pag. 223. The spirit of God is an immortal knowledge Pag. 232. He treateth de Printogenito secundogenito Dei that is of his Word and the World Pag. 234. He holdeth freewil but it is in comparison of the actions of men with the effects of Plants and Bruits Pag. 241. He is fallen out with Joseph again Pag. 251. He telleth a fable how all Birds and Beasts spake the same Language and understood one another but that their Tongue was confounded because they petitioned that they might never grow old but renew their youth as the Serpent doth who is the basest of them But this is more than enough for a taste we shall conclude this Character with that Apophthegme that came from him when Caius was in a rage against him and his fellow Commissioners How ought we to chear up saith he though Caius be angry at us in words seeing in his deeds he even opposeth God Josephus relateth it Antiq. lib. 18. cap. 10. PART III. The ROMAN Story §. 1. Caius still foolish and cruel THIS year did Caius make an expedition to the Ocean as if he would have passed over into Britain but the greatest exploit that he did was that first he went a little upon the Sea and then returning he gave a signal to his Souldiers that they should fall to battail which was nothing else but that they should gather cockles and shells upon the shoar and so he returned with these goodly spoils and brought them to Rome in a foolish triumph as if he had conquered the Ocean being come into the City he had like to have slain all the Senate because they had not decreed divine honours and worship to him But he became reconciled to them again upon this occasion Protogenes his bloodhound that used to carry his two Books or Black-bills the one whereof he called a Sword and the other a Dagger in which Books he inrolled whom he destined to death or punishment he coming one day into the Court and being saluted and fawned upon by all the Senate was among them all saluted by Scribonius Proculus Upon whom looking with a grim and displeased countenance What saith he dost thou salute me that hatest so deadly the Emperor my Master Whereupon the rest of the Senators arose came upon him and pulled him in pieces With this piece of service so well suiting with the Tyrants humor he was so well pleased that he said they had now regained his favour again Under his cruelty this year perished by name Ptolomy the son of King Juba because he was rich Cassius Becillinus for no crime at all and Capito his father because he could not indure to look upon his sons death Flattery delivered L. Vitellius our late Governor of Syria and it was much to appease such a Lion but that it was a flattery without parallel §. 2. Caius profane The blasphemous Atheist continued still in his detestable Deity being what God he would when he would and changing his Godship with the change of his cloths sometimes a male Deity sometime a female sometime a God of one fashion sometime of another Sometime he was Jupiter sometime Juno sometimes Mars sometimes Venus sometime Neptune or Appollo or Hercules and sometimes Diana and thus whilst he would be any thing he was nothing and under the garb of so many gods he was indeed nothing but Devil He built a Temple for himself in Rome and made himself a room in the Capitol that he might as he said converse with Jupiter But it seems Jupiter and he fell out for he removed his own mansion and built himself a Temple in the Palace because he thought that if Jupiter and he shared in the same Temple Jupiter would have the upper hand and the more repute Therefore that his own Deity might have room enough he built this new Temple and that he might be sure to get equal worship with Jupiter he intended to set up the statue of Jupiter Olympius there but pictured directly after his own Image so that it must have been Jupiters statue but Caius his picture Jupiturs trunk but Caius his head and face but this fine design came to nothing and was clean spoiled for the Ship that went for this statue was spoiled with lightning and there was a great laughing always heard whensoever any one went about to meddle with the picture to forward the business and truly it was as fit an Omen as likely could have been invented for it When this invention thus failed him he found out a new trick to get part of the Temple of Castor and Pollux for himself and joyned it to the Palace and he so contrived the matter that his entrance was just in the middle between those two gods and therefore he called them his Porters and himself he stiled the Dialis and his dear Caesonia and his uncle Claudius and divers of the richer sort he ordained to be his Priests and got a good sum of money of every one of them for their Office nay he would be a Priest unto himself and which best suited with him in such a function he admitted his Horse to be fellow Priest with him and because he would be a right Jupiter indeed he would have his tricks to imitate thunder and lightning and he would ever be defying Jupiter in Homers speech Either take me away or I will take thee And thus was his Palace parted into a sensless contrariety one part to be a Temple and another part a common Stews in one Caius to be adored as a god in another Caius to play the Beast deflowring Virgins violating Boys adulterating Matrons exacting and extracting Money from all and using to tumble himself in heaps of Money which he had so gotten THE CHRISTIAN HISTORY THE Jewish and the Roman Of the Year of CHRIST
inimicis suis crediderunt qui persequebantur Aust. Ser. de Temp. 109. To omit the Jews fancy that the Israelitish women bare six at a birth and to omit questioning whether faetifer Nilus the drinking of the water of Nilus which as some say is good for generation did conduce to the increasing of Israel I can only look at God and his work which did thus multiply and sustain them in the furnace of affliction Si Deus nobiscum quis contra nos God had promised this increase to Jacob as he fled to Haran Gen. 28. in a dream from the top of Jacobs ladder And here he proves faithful who had promised CHAP. LIII Israels Camp according to the Chaldee Paraphrast his description Numb 2. THE Chaldee is precise about pitching Israels Camp I have not thought much to translate a whole Chapter out of him that the Reader may see at the least his Will if not his Truth Numb 11. 1. And the Lord spake to Moses and to Aaron saying 2. Every one of the children of Israel shall pitch by his Standard by the Ensigns whereto they are appointed by the Standards of their fathers shall they pitch over against the Tabernacle of the Congregation * * * Chald. Round Round round about 3. The Camp of Israel was twelve miles long and twelve miles broad and they that pitched Eastward toward the Sun-rising the Standard of the Camp of Judah four miles square and his Ensign was of three party colours like the three Pearls that were in the brestplate or rational the Rubies Topaz and Carbuncle and in it was deciphered and expressed the names of three Tribes Judah Issachar Zebulon and in the middle was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arise O Lord and let thine enemies be scattered and let them that hate thee flee before thee And in it was drawn the picture of a Lions whelp for the Prince of the children of Judah Nahshon the son of Aminadab 4. And his hoast and the number of them seventy four thousand and six hundred 5. And they that pitched next him the Tribe of Issachar and the Prince that was over the Army of the Tribe of the sons of Issachar Nethaneel the son of Tsuar 6. And his Army and the number of his Tribes fifty four thousand and four hundred 7. The Tribe of Zebulon and the Prince that was set over the Army of the Tribe of the sons of Zebulon Eliah the son of Hhelon 8. And the Army and their number of his Tribe fifty seven thousand and four hundred 9. All the number of the hoast of Judah were * * * The Chaâ—â— numbers 〈…〉 wise but it 〈…〉 misprinting therefore I take the Hebrew one hundred eighty six thousand and four hundred by their Armies they went first 10. The Standard of the hoast of Reuben shall pitch Southward by their Armies four miles square and his Ensign was of three party colours like the three stones in the brest-plate the Emeraud Saphire and Diamond and in it was deciphered and expressed the names of three Tribes Reuben Simeon Gad and in the middle was written thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hear O Israel the Lord our God is one Lord. And in it was drawn the picture of a young Hart but there should have been drawn in it a Bullock but Moses the Prophet changed it because he would not put them in mind of their sin about the Calf And the Prince that was set over the hoast of the Tribe of Reuben was Elitzur the son of Shedeur 12. And his hoast and the number of his Tribe fifty nine thousand and three hundred The Chaldee misseth the 11. 12. verses 13. And the Tribe of Gad and the Prince that was set over the hoast of the Tribe of Gad Eliasaph the son of Devel 15. And his hoast and the number of his Tribe * * * The Chaldee cometh so short of the right number forty five thousand and six hundred 16. All the number of the hoast of Reuben one hundred fifty one thousand four hundred and fifty by their Armies they went second 17. Then went the Tabernacle of the Congregation and the hoast of the Levites in the Camps and their Camp was four mile square they went in the middle as they pitched so they went every one in his rank according to his Standard 18. The Standard of the Camp of Ephraim by their hoasts pitched Westward and their Camp was four mile square and his Ensign was of three party colours like the three stones in the brestplate a Turky an Achat and an Hamatite and in it was deciphered and expressed the names of three Tribes Ephraim Manasseh and Benjamin and in the middle was written c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the cloud of the Lord was upon them by day when they went out of the Camp and in it was drawn the picture of a Child And the Prince that was set over the Army of the Children of Ephraim was Elishama the son of Ammihud 19. And his hoast and the number of his Tribe forty thousand and five hundred 20. And next him the Tribe of Manasses and the Prince which was set over the hoast of the Tribe of the Children of Manasses Gamliel the son of Pedah tzur 21. And his hoast and their number of his Tribe thirty two thousand and two hundred 22. And the Tribe of Benjamin and the Prince that was set over the hoast of the Tribe of the Children of Benjamin Abidan the son of Gideoni 23. And his hoast and their number of his Tribe thirty five thousand and four hundred 24. All the number of the Camp of Ephraim one hundred eighty thousand and one hundred by their Armies and they went in the third place 25. The Standard of the Camp of Dan Northward and their Camp four miles square and his Ensign was of three party colours according to the three stones in the brestplate a Chrysolite Onyx and Jasper and in it were deciphered and expressed the names of three Tribes Dan Naphtali Asher and in the middest was written and expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when it rested he said return O Lord to the ten thousand of Israel and in it was drawn the figure of a Serpent or Arrow-snake and the Prince that was set over the hoast of the Children of Dan Ahiezer the son of Ammishaddai From thence to the end of the Chapter he goes on just with the Hebrew Text so that I will spare further labour about Translating only I must tell the Reader thus much that the Pearls he speaks of I have not punctually followed the Chaldee in rendring their names but have followed the Geneva Bible which was at that instant the only English Bible about me As also for perfect and future tense I find the Chaldee confused and for this I have been the less curious CHAP. LIV. Of Iob. ABOUT Israels being in Egypt Job lives in Arabia a heathen
and that side if he meant but one intire bredth but it is well understood by Kimchi to mean that on either side of the entry there was something standing out into the bredth of the entry three cubits which made the passage it self but fourteen cubits broad which measure of three cubits though it fell short one cubit of the thickness of these Pillars cast by Solomon yet suiting with the measure of Ezekiel's Pillars it may do this for us as to shew us how these Pillars that we have in hand were placed by the disposing and placing of those of his namely on your right hand and on your left as soon as ever you were stepped within the Porch The names of the two Pillars to omit the fancies of some Jews about them were Jachin and Boaz 1 King VII 21. which words denote Establishment and Strength Jachin signifieth he will establish from Gods promise to establish the Throne of David and his people Israel And Boaz denoteth Herein is strength namely alluding either to Gods promise in which was all their strength and settlement or to the Ark which was within which is called The strength of the Lord Psal. LXXX 2. and CV 4. SECT III. The Closets for the Butchering Instruments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 YET before we enter into the Porch and so into the Temple there is one thing more calls for our observation and that is certain Closets or places that were in this pile of the Porch in which were laid up the Knives and instruments that were used by the Priests about the killing and slaying and cutting up the Beasts to be Sacrificed The Treatise Middoth giveth intelligence and account of these places in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a Mid. per. 4 Sect. 7. The Porch was broader than the Temple fifteen cubits on the North and fifteen cubits on the South and that that exceeded was called Beth hachillapoth where they laid up the knives The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie the butchering Knives of the Temple Ezr. I. 9. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith b b b Vil. Ab. â—â— in Ezr. I. Aben Ezra as it betokeneth cutting off which it doth Esai II. 18. Prov. XXXI 8. And c c c Kimch Ibid so saith Kimchi on the same place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Knives And of this sense is Beth hachillapoth for because they laid up the Knives there therefore the place was called The Chamber of the laying up of the Knives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was therefore on either end of the extent of the Porch for that space that it stood out further than the buildings of the Temple a Chamber one at the end towards the North and another at the end towards the South in which two large Chambers were four and twenty little Closets wherein the Knives were laid up severally for the four and twenty courses of the Priests And these and such like little Closets the Jews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fenestrae or Windows because they were Closets or Boxes joyning to the Wall And besides these that we are speaking of where the Butchery Instruments were laid up Maymony reckons fourscore and sixteen more for the laying up of other things four for every one of the four and twenty Courses d d d Maym. in Kele Mig◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There were saith he ninety six Closets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Temple wherein to lay up the Vestments four Closets for every Course And the name of every Course was written upon their Closets and they were all shut And when the men of any Course came into the service upon the Sabbath they opened their Closets and took out the Utensils and when they went out of the service they restored their Vestments to their Closets again and shut them up And why made they four Closets for every Course Namely that the Utensils might not be jumbled together but all the Breeches were in one Closet and upon it was written Breeches Girdles in another Closet and upon it written Girdles All the Bonets in another Closet and all the Coats in another Now he neither telleth where these Closets were nor speaketh he among them all of these for the Knives that are before us and the reason of this later is easily given because in the place where he hath the words that are produced he is only speaking of the installing and arraying of the Priests But where to find these ninety six Closets he hath left us at uncertainty Were they in the rest of the building of this Porch It is not like they were because the Priests usually came ready with their Vestments on into the Court and especially so high as the Porch and came not thither for their Vestments to put them on there was room enough in the other buildings about the Courts to lodge all these Closets in but where to point them out we must suspend But what became of the other Rooms of the Porch besides the entrance and these two at either end of the building for there were five and twenty cubits betwen the entrance and these Chambers on either side upon the ground and there were divers Chambers and several Stories over head the building being so very long and so very high There is not express intimation to be had either in Scripture or in the Jews Antiquities as far as I can find how these several parts were disposed of and therefore we can assert nothing but leave it to censure A renowned monument the Jews speak of e e e Mid. per. â— Sect. 8. Kimch Jarch in Zech. VI. namely Crowns that were laid up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Closets for a memorial as it is said in the Prophet Zachary for they take that literally Zach. VI. 14. And the Crowns shall be to Helem and to Tobiah and to Jedaiah and to Hen the Son of Zephaniah for a memorial in the Temple of the Lord. And they say that the young Men or Candidates of the Priesthood did use to climb up Golden Chains which were fixed to the roof of the entry of the Porch that they might look up into the Closets to see these Crowns SECT IV. A Golden Vine in the Porch and a Golden Candlestick and a Marble and a Golden Table AND now let us go in at the entrance of the Porch And there Josephus his prospective doth represent it to us in these colours a a a Ios. de Bell. lib. 5. cap. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That it had no doors because it did represent the open Heaven and all the front of the Gate was gilt with Gold and through the Gate you might see all the Porch within which was large for it was twenty cubits long and eleven over and all about the inner door shining with gold Over this inner door which meaneth the door of the Temple there was a great golden Vine of so
to West ends and as far South as to the middle of the Altar was used to slay the Beasts in and all that was accounted as the North So on the South-side of the Altar there were Marble Tables and low Pillars for the very same use that there were on the other side of the Altar namely for the fleaing and cutting up and washing the Intrals of the Sacrifices but when greater store came than that very space just between the Altar and the South-wall would contain then all the South-side of the Court was permitted for that use even as far as the middle of the Altar betwixt North and South The five and twenty cubits space therefore that we are to give account of between the South-wall of the Court and the foot of the rise of the Altar were thus parcelled 1. There were eight cubits from the Court-wall to the Pillars as there were on the North-side and this was the breadth of the Cloister and the standing of Israel on that side the Court. 2. The disposal of the Tables as on the other side before the Pillars took up four cubits 3. And then the thirteen cubits between these and the foot of the Altar rise was partly as is probable taken up with some rings as on the North-side though not so many for they needed not and partly with some plain pavement next to the rise that the Priests might have access to it the better CHAP. XXXVI The space between the Altar and the Porch THE Altar stood before the Gate or entrance of the Porch that gave access into the Temple and the space between the foundation of the Altar and the foundation of the Porch a a a Mid per. 3. was two and twenty cubits But there was not so much clear ground or plain pavement and passage between them for the stairs of the Porch being in number twelve and every step a cubit broad besides the half pace or inlarging at every third step caused that these steps lay down a great way in the Court towards the Altar and took up a good space of these two and twenty cubits Every one of these steps was half a cubit high and thereupon the whole rise ariseth to be six cubits from the ground to the landing in the Porch so that he that stood in the Porch-gate his Feet stood even and level with his Feet that stood upon the Circuit of the Altar b b b Tamed per. 7. Upon these steps of the Porch the Priests stood when they came out from burning Incense and blessed the People As concerning the space betwixt the Porch and Altar these things are remarkable about it 1. c c c Kelim per. 1. That no man might come upon this space that had any blemish upon him nor any man might come here bare headed the reason of the former restraint is easie to be apprehended because of the holiness of the place being so near both to the Alar and the Temple and the reason of the later is because in their greatest devotions they used to cover their Head and therefore none might come bare-headed into so devout a place 2. That no man might stand upon this space or stay within it while the Priest was burning Incense in the Holy place d d d Maym. in Tamid in per. 3. For whilest they burned Incense in the Temple every day all the People departed from the Temple so that between the Temple and the Altar there was not a man till he that burned Incense came forth And so at the time that the High Priest went in with the Blood of the Sin-offering which was to be sprinkled within all the People withdrew from between the Altar and the Temple till he came forth again And because they might know the time when to withdraw from this space at the daily Incense the Sagan or President of the Service called to the Priest that was within the Holy place with a loud voice and gave him notice when he should begin with the Incense saying to him Offer the Incense and as he spake thus the People withdrew The reason of this custom I shall not be curious to look after but whether the Ceremony did not fitly resemble how far distant all men are from having any share with Christ in his Intercession which the offering of the Incense resembled be it left to the Reader to consider 3. In this space between the Temple and the Altar was the murder committed upon Zacharias the son of Barachias as our Saviour mentioneth Matth. XXIII 35. Now there are various conjectures who this Zachary should be some think of Zachary the Prophet whose Book of Prophesie we have in the Old Testament Some suppose it might be John Baptists Father and some conceive that Christ speaketh there predictively foretelling that they should slay Zachary the son of Baruch in the Temple the story of which Josephus giveth in lib. 4. de bell cap. 19. But the Talmudists do help us to understand it of Zachary the son of Jehoiada who was stoned by the people in this place in the days of King Joash 2 Chron. XXIV Why he is called the son of Barachias and not the son of Jehoiada is not a place here to dispute the Jerusalem Talmud hath this story concerning his slaughter which may give us cause to think that our Saviour spake according to the common received Opinion and was understood to mean Zachary the son of Jehoiada though for special reason he calleth him the son of Barachias e e e Talm. Ierus in Taanith f. 6â— Rab. Jochanan saith Eighty thousand young Priests were slain for Zacharias blood R. Jordan asked R. Aha where slew they Zacharias In the Court of the Women or in the Court of Israel He saith to him Not in the Court of Israel nor in the Court of the Women but in the Court of the Priests c. And seven Transgressions did Israel transgress that day They slew a Priest a Prophet a Judge shed innocent Blood and defiled the Court and the Sabbath which was also the day of expiation And when Nebuzaradan came thither he saw the Blood bubling He saith to them What meaneth this They said to him It is the Blood of Bullocks and Rams and Lambs which we have offered upon the Altar Presently he brought Bullocks and Rams and Lambs and killed them and as yet the Blood bubled or reeked above theirs And when they confessed not he hanged them up They said The Lord is pleased to require his Blood at our hands They say to him It is the Blood of a Priest and Prophet and Judge who Prophesied to us concerning all that thou hast done to us and we stood up against him and slew him Presently he brought Eighty thousand young Priests and slew them And still the Blood bubled Then he was angry at it and said to it What wouldest thou have That all the People should perish for thee Presently the holy blessed God was
filled with compassion and said What Is this Man that is but Flesh and Blood filled with pity towards my Children and shall not I be much more Of whom it is written For the Lord thy God is a merciful God he will not forsake thee nor destroy thee nor forget the covenant of thy Fathers Presently he gave a sign to the Blood and it was swallowed up in the place R. Jochanan saith The Eighty thousand young Priests fled to the midst of the Chambers of the Sanctuary and they were all burnt and of all them none was left but Joshua the son of Jozedeck as it is written Is not this a brand pluckt out of the fire Zech. III. 2. In this space between the Altar and the Porch there stood the Laver but not directly before the Altar but removed towards the South so that it stood betwixt the rise of the Altar and the Porch as we shall observe in the viewing of it by and by But the Talmud speaketh of a Vessel which by its relation appeareth to have lain directly betwixt Porch and Altar which it calleth Migrephah but what to English it is not very ready The Treatise Tamid speaketh thus of it f f f Tamid per. 5 They that were to go into the Temple to burn Incense and to dress the Lamps came between the Porch and the Altar one of them taketh the Migrephah and Rings it between the Porch and the Altar one man could not hear another speak in Jerusalem because of the sound of the Migrephah It served for three things The Priest that heard the sound of it knew that his Brethren the Priests were gone in to Worship and he ran and came A Levite that heard the sound of it knew that his Brethren the Levites were gone in to sing and he ran and came And the chief of the stationary men brought them that had been unclean and set them in the Gate of Nicanor Now what kind of thing this Migrephah was I find but little light towards an exact resolution g g g Gloss. in Mishnaioth ib. Some say it was a great Vessel which they rung to make a sound but of what fashion and whether for any other use also they leave uncertain The Chaldee renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Exod. XXXVIII 3 c. which seemeth to be the same word with this that we are about and so he understands it to mean some of the fire-shovels that belonged to the Altar which being either rung upon or shoved upon the pavement would make a loud noise being of brass and very big The Jews upon the sound of this and divers other things at the Temple do hyperbolize thus h h h Tamid per. 3. Even from Jericho they heard the noise of the great Gate of the Temple when it opened From Jericho they heard the ringing of the Migrephah From Jericho they heard the noise of the Engine that Ben Kattin made for the Laver. From Jericho they heard the voice of the Crier that called them to their Services From Jericho they heard the sound of the Pipe From Jericho they heard the sound of the Cymbal From Jericho they heard the sound of the Song From Jericho they heard the sound of the Trumpets And some say also The voice of the High Priest when he uttered the Name Jehovah on the day of Expiation c. The truth of which things is not to be pleaded seeing it is apparent that they are uttered by way of Hyperbole only it may not be improper to observe how common the phrase was From Jerusalem to Jericho which is also used in Luke X. 30. CHAP. XXXVII Concerning the Vessels and Utensils of the Temple SECT I. The Laver. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE first command of making the Laver and the end of it being made is related in Exod. XXX 18 19 20. c. in these words Thou shalt make a Laver of brass and his Foot of brass to wash withal and thou shalt put it between the Tabernacle of the Congregation and the Altar and thou shalt put water therein For Aaron and his sons shall wash their Hands and their Feet thereat when they go into the Tabernacle of the Congregation they shall wash with water that they dye not or when they come near the Altar to minister c. And the making of it is related in Exod. XXXIV 8. He made the Laver of brass and the Foot of it of brass of the looking glasses of the Women assembling which assembled at the Door of the Tabernacle of the Congregation The measures and the receipt of it is not at all described The Holy Ghost hath left it undetermined what was the form or the cize of it but hath given notice only of the materials of it and the end It was made of the brazen Looking-glasses of the Women that assembled at the Door of the Tabernacle The Septuagint expresseth it of the fasting Women which fasted at the Door of the Tabernacle reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Jerusalem Targum with which also Jonathans agrees reads it of the Looking-glasses of the modest Women which were modest at the Door of the Tabernacle which Aben Ezra's Gloss upon the place helps us to understand thus It is the custom of all Women saith he to look their faces in Looking-glasses every morning either of Brass or Glass that they may see to dress their heads but behold there were Women in Israel that served the Lord that departed from this worldly delight and gave away their Glasses as afree-will-offering for they had no more use of them but they came every day to the door of the Tabernacle of the Congregation to pray and hear the words of the Commandment The end of it was to wash the Hands and Feet of the Priests but the most ultimate end was to signifie the washing and purifying by the Spirit of Grace which is so oft called water in the Scripture and so the sprinkling of the Blood of the Sacrifice and the washing in the Water of the Laver did read the two great Divinity Lectures of washing by the Blood of Christ from guilt and by the Grace of God from filthiness and pollution The cize and measure of the Laver at the second Temple is not described neither only we have these things recorded of it in the Antiquities of the Hebrew Writers 1. That it stood between the Altar and the Porch as the Primitive appointment was Exod. XXX 18. but not just and directly between them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a Mid. per. 3. Sect. 6. little aside toward the South And the reason given for the placing of it there is this b b b R. Sol. in Exod. XXX ex Zevachin Because it is said And the Altar of Burnt-offering at the Door of the Tabernacle of the Congregation meaning that the Altar was to be before the Tabernacle of the Congregation and the Laver not
a little colt In that Treatise Mezia they speak concerning an hired Ass and the terms that the hired is obliged to m m m m m m Chap. 6. Halac 3. Among other things there the Babylon Gemara hath these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whosoever transgresses against the will of the owner is call'd a robber n n n n n n Fol. 78. 1. For instance If any one hires an Ass for a journey on the plains and turns up to the mountains c. Hence this of our Saviour appears to be a miracle not a robbery that without any agreement or terms this Ass should be led away and that the Owner and those that stood by should be satisfied with these bare words The Lord hath need of him VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meek and sitting upon an Ass. THIS triumph of Christs compleats a double prophesie 1. This prophesie of Zacharia here mentioned 2. The taking to themselves the Paschal Lamb for this was the very day on which it was to be taken according to the command of the Law Exod. XII 3. In the tenth day of this month they shall take to them every man a lamb It scarce appears to the Talmudists how those words of Daniel concerning the Messias that he comes with the clouds of heaven o o o o o o Dan. VII 13. are consistent with these words of Zacharie that he comes sitting upon an ass p p p p p p See Bab. Sanhedr fol. â—â— â— If say they the Israelites be good then he shall come with the clouds of heaven but if not good then riding upon an Ass. Thou art much mistaken O Jew for he comes in the clouds of heaven as a Judg and Revenger because you are evil and very wicked but sitting upon an Ass not because you are but because he is good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King Sapores said to Samuel you say your Messias will come upon an Ass I will send him a brave horse He answers him you have not a horse with a hundred spots as is his Ass. q q q q q q Ibid. In the greatest humility of the Messias they dream of grandure even in his very Ass. VERS VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strowed branches in the way NOT that they strowed garments and boughs just in the way under the feet of the ass to be trod on this perhaps might have thrown down the rider but by the way side they made little tents and tabernacles of clothes and boughs according to the custom of the feast of Tabernacles John also adds that taking branches of palm trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their hands they went forth to meet him That book of Maimonides intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacles and Palm branches will be an excellent comment on this place and so will the Talmudic treatise Succah We will pick out these few things not unsuitable to the present story s s s s s s Maimon Succah chap. 5. artic 17. Doth any one spread his garment on his tabernacle against the heat of the sun c. it is absurd but if he spread his garment for comeliness and ornament it is approved Again t t t t t t Chap. 7. â—â—â—v XXIII 40. The boughs of Palm trees of which the Law speaks u are the young growing sprouts of Palms before their leaves shoot out on all sides but when they are like small staves and these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a little after It is a notable precept to gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young branches of Palms and the boughs of myrtle and willow and to make them up into a small bundle and to carry them in their hands c. VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hosannah to the Son of David SOME are are at a loss why it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Son and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Son Wherefore they fly to Caninius as to an Oracle who tells us that those very bundles of boughs are called Hosanna and that these words Hosanna to the Son of David signifie no more than Boughs to the Son of David w w w w w w See Baronius at the year of Christ 34. We will not deny that bundles are sometimes so called as seems in these clauses x x x x x x Bab. Succah fol. 37. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it is plain that a branch of Palm is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lulab and boughs of Mirtle and Willow bound together are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hosanna y y y y y y See the Gloss But indeed if Hosanna to the Son of David signifies Boughs to the Son of David what do those words mean Hosanna in the highest The words therefore here sung import as much as if it were said We now sing Hosanna to the Messias In the Feast of Tabernacles the great Hallel as they call it used to be sung that is the CXIII CXIV CXV CXVI CXVII CXVIII Psalms And while the words of the Psalms were sung or said by one the whole company used sometimes to answer at certain clauses Halleluia Sometimes the same clauses that had been sung or said were again repeated by the company sometimes the bundles of boughs were brandished or shaken But when were the Bundles shaken The Rubric of the Talmud saith At that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give thanks unto the Lord in the beginning of Psalm CXVIII and at the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and at that clause save now I beseech thee O Lord Psalm CXVIII 25. as saith the School of Hillel But the School of Shammai saith also At that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Lord I beseech thee send now prosperity R. Akibah said I saw R. Gamaliel and R. Joshuah when all the company shook their bundles they did not shake theirs but only at that clause save now I beseech thee O Lord. z z z z z z Succah cap. 3. halac 9. On every day of the feast they used once to goround the Altar with bundles in their hands singing this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Save now I beseech thee O Lord I beseech thee O Lord send now prosperity But on the seventh day of the feast they went seven times round the Altar c. a a a a a a Maimon on Succah cap. 6. The tossing or shaking of the bundles was on the right hand on the left hand upwards and downwards b b b b b b Bah Succah sol 27. 2. The reason of the bundles was this because it is written Then let all the trees of the wood sing Psal. XCVI 12. And afterwards it is written Give thanks unto the Lord because he is good Psal. CVI. 1. And afterwards Save us O Lord O our God c. Psalm CVI. 47. And the reason is mystical
In the beginning of the year Israel and the nations of the world go forth to Judgment and being ignorant who are to be cleared and who guilty the holy and blessed God commanded Israel that they should rejoyce with these bundles as a man rejoyceth who goeth cut of the presence of his Judg acquitted Behold therefore what is written Let the trees of the wood sing as if it were said Let them sing with the trees of the wood when they go out justified from the presence of the Lord c. c c c c c c Rabbenu Asher on Succah sol 66. 2. 3. These things being premised concerning the rites and customs of that Feast we now return to our story I. It is very much worth our observation that the company receives Christ coming now to the Passover with the Solemnity of the Feast of Tabernacles For what hath this to do with the time of the Passover If one search into the reason of the thing more accurately these things occur First The mirth of that Feast above all others concerning which there needs not much to be said since the very name of the Feast for by way of emphasis it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Festivity or Mirth sufficiently proves it Secondly That prophesie of Zacharie d d d d d d Chap. XIV 16. which however it be not to be understood according to the letter yet from thence may sufficiently be gathered the singular Solemnity and Joy of that Feast above all others and perhaps from that same prophesie the occasion of this present action was taken For being willing to receive the Messias with all joyfulfulness triumph and affection of mind for by calling him the Son of David it is plain they took him for the Messias they had no way to express a more ardent zeal and joy at his coming than by the solemn procession of that Feast They have the Messias before their eyes they expect great things from him and are therefore trasported with excess of joy at his coming II. But whereas the great Hallel according to the custom was not now sung by reason of the suddenness of the present action the whole solemnity of that song was as it were swallowed up in the frequent crying out and ecchoing back of Hosanna as they used to do in the Temple while they went round the Altar And one while they sing Hosanna to the son of David another while Hosanna in the highest as if they had said now we sing Hosanna to the Son of David save us we beseech thee O thou who dwellest in the highest save us by the Messias VERS XII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He cast out all them that sold and bought in the Temple I. THERE was always a constant market in the Temple in that place which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shops where every day was sold wine salt oyl and other requisites to Sacrifices As also Oxen and Sheep in the spacious Court of the Gentiles II. The neerness of the Passover had made the market greater for innummerable beasts being requisite to this solemnity they were brought hither to be sold. This brings to mind a story of Bava ben Buta e e e e e e Hieros Jom â—oâ—h sol 61. 3. He coming one day into the Court found it quite empty of beasts Let their houses said he be laid wast who have laid wast the house of our God He sent for three thousand of the Sheep of Kedar and having examined whether they were without spot brought them into the mountain of the house that is into the Court of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Overthrew the tables of the mony changers Who those mony changers were may be learn'd very well from the Talmud and Maimonides in the treatise Shekalim f f f f f f Maim Shekal chap. â— It is an Affirmative precept of the Law that every Israelite should give half a Shekel yearly ev'n the poor who live by alms are obliged to this and must either beg the mony of others or sell their clothes to pay half a shekel as it is said g g g g g g Exod. XXX 15. The rich shall give no more and the poor shall give no less h h h h h h Id. ibid. Talm. Shekal chap. 1. In the first day of the month Adar they made a publick Proclamation concerning these shekels that every one should provide his half shekel and be ready to pay it Therefore on the fifteenth day of the same month the Exchangers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sat in every City civilly requiring this mony they receiv'd it of those that gave it and compelled those that did not On the five and twentieth day of the same month they sat in the Temple and then compelled them to give and from him that did not give they forced a pledge ev'n his very coat i i i i i i Idem chap â— They sat in the Cities with two chests before them in one of which they laid up the mony of the present year and in the other the mony of the year past They sat in the Temple with thirteen chests before them the first was for the mony of the present year the second for the year past the third for the mony that was offered to buy Pigeons c. They called these chests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trumpets because like Trumpets they had a narrow mouth and a wide belly k k k k k k Idem chap. 3 It is necessary that every one should have half a shekel to pay for himself Therefore when he comes to the Exchanger to change a shekel for two half shekels he is obliged to allow him some gain which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kolbon And when two pay one shekel between them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 each of them is obliged to allow the same gain or fee. And not much after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How much is that gain At that time when they paid pence for the half shekel a Kolbon or the fee that was paid to the mony-changer was half a Mea that is the twelfth part of a penny and never less But the Kolbons were not like the half shekel but the Exchangers laid them by themselves till the holy Treasury were paid out of them You see what these mony-changers were and whence they had their name You see that Christ did not overturn the Chests in which the holy mony was laid up but the Tables on which they traffiqued for this un holy gain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of those that sold Doves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sellers of Doves See the Talmudic Treatise of that title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Châ—rithutâ— chap. 1. halac â— Doves were at one time sold at Jerusalem for pence
long it so continued is not easily determined but that it did not always so continue is as easily proved The Apostle gives us cause to suspect that some corruptions were crept in there even in his own time when in his Epistle to them Rom. XVI 17. he speaks of divisions and scandals as it seems among them contrary to the Doctrin they had learned And in his Epistle to the Philippians written from Rome he intimates that some preached the Gospel as it seems there not purely but of strife and contention Phil. I. 14 15. However though we cannot punctually determine the time and degrees by which the Church of Rome did degenerate yet that it is degenerate from the purity of that first Church there and from the purity of the Gospel primitively professed there is written so plainly that the dimmest eye may read it if a man will not shut or put it out How is the faithful City become an Harlot righteousness once lodged there but now murtherers is the sad question and complaint of the Prophet Esay concerning Jerusalem in his first Chapter How and by what degrees it came to be an Harlot and to what an high degree of harlotry it was come the former was not easie to determine and the latter not easie to express yet that it was so was but too plain And the very like may be said in this case and of this City The City once faithful is become an harlot but how and by what degrees and to what a degree let her look to that at her peril It is not so very material to determine of the time and degrees of her degeneration as to consider how grosly she is degenerate If we should go about to particularize in every thing concerning faith and manners wherein that Church hath forsaken the right way and is gon astray we had need to take up the longest day in summer to speak out that matter rather than to confine our selves to a piece of an hour and it would require our examining even their whole doctrine and practice We we will touch but two instead of two hundred First The Apostle Chap. I. 8. saith the Faith of the primitive Church at Rome was renownedly spoken of through the world Now do you think it was such an implicit faith as the Church of Rome teacheth now That it sufficeth if a man believe as the Church believes though he know not what either the Church or himself believeth Do we think that the first Founders of the Church in that City be it Peter as they will have it or Paul as he had some concurrence to it or those that I have mentioned do we think I say that they ever broached such a doctrine there It is enough if you believe with an implicite faith or as the Church belives The right way of believing in Christ the Apostle laid down most divinely in such expressions as these Let every one be assured in his own mind I know whom I have believed Have Faith in God and if thou hast Faith have it to thy self c. importing a knowledge and certainty of what is believed and not that faith should grope in the dark and believe it cannot tell what but only as others believe The right way that the Primitive Church of Rome was in was the way of knowledg and understanding that they knew and understood the things of salvation and were acquainted with the things of God and the way of eternal life Can he that reads the divine Epistle to the Romans think otherwise Or that hears the Apostles commendation of them think otherwise Now hath not that Church forsaken the right way that teacheth That Ignorance is the mother of devotion and practiseth accordingly to keep the people in ignorance Was Paul of that mind think you when he writ his Epistle to the Romans He might have very well saved that labour of instituting them in those many high and excellent poynts that he doth in that Epistle if he had been of the mind the now-Church of Rome is that the way to build people up in devotion is to keep them in ignorance His counsel is Be not Children in understanding but theirs By all means to make them in understanding children And when as our Saviour tells that blind guides lead blind people into the ditch these teach that blindness is that that will lead to Heaven Have not these forsaken the right way to Heaven that choose the ways of darkness to lead thither Secondly Certainly that Church hath forsaken the right way that goes clean contrary to the right way If the right way is to search the Scriptures as Joh. V. 39. then they have forsaken the right way for their way is to keep men from searching them If the right way is to use a known tongue in publick worship as 1 Cor. XIV their way is to use a tongue not understood If the right way is to administer the Cup in the Sacrament their way is to forbid its administration The right way is Thou shalt worship the Lord thy God and him only shalt thou serve certainly they have forsaken the right way that worship Angels and Saints departed that worship Crucisixes and Images that worship and adore a piece of bread Thirdly In a word for it were endless to reckon all their aberrations Is there any wrong way in the world if blowing up of Parliaments be not out of the right one If this be the right way then Pharaoh was in the right way when he plotted the drowning of the Infants of Israel Jezabel was in the right way when she murthred the Prophets of the Lord. And Nebuchadnezzar was in the right way when he threw the three young Nobles of Judah into the fiery furnace Either this is not the right way or the best of the Saints of God were in the wrong for they ever walked in a way clean contrary to this kind of dealing They were many of them slain for the truth you shall never find so much as one of them that slew any for the truth Do you think that Peter the founder of their Church as they pretend would ever have consented with them had he been alive to the blowing up of a Parliament And do they find any direction or encouragement to such a thing in any of his writings Though he was once so fiery as to draw his sword and cut off the High Priests Servant's ear yet I believe he would never have been perswaded to have been a Faux a Garnet or a Catesby in such a design as this His Master had cooled his courage for swording it again with that Cooler He that smiteth with the sword shall perish with the sword And these men might have learned that lesson if they had been either his or Christs Disciples When the two Sons of Zebedee James and John misconstruing the meaning of their name Boanerges would have fired a village of the Samaritans our Saviour checks them with You know
killed by a Lion V. That this poor man should suffer so severely for violating but one command of God Eat not and Jeroboam should escape so secure that had violated the greatest command in the two Tables Thou shalt have none other Gods but me and Thou shalt not make unto thy self any graven Image This poor man is induced to sin by another and that by ignorance and he speeds so sore and Jeroboam induceth all Israel to sin and that wilfully and yet he is Jovial and feels and fears no dangers VI. It is something obscure what this old Prophet of Bethel was a true Prophet or a false a good or a bad If a true Prophet why did he lie to him If a false how could he foretel him of his end He was a true Prophet and this poor good man knew that he was a true Prophet and the lie that he told was not with intention of any hurt to him but an officious lie to perswade him to go home with him He desired to have the company of this good man and to give him some entertainment at his house He sees no arguments will perswade him therefore he minteth that lie that an Angel had spoken to him and commanded him to bring him back and so is the poor man deceived and undone In this story of his fatal end we may first consider a little upon the instrument of his death a Lion and then concerning his death and fate it self I. A Lion met him and slew him How much praise have you in Scripture of the Land I. of Canaan that it was the pleasant Land the glory of all Lands Ezek. XX. 15. The Land flowing with milk and honey in multiudes of places A Land upon which the eye of the Lord was from one end of the year to the other A Land of Vineyards and Olive-yards c. And yet how sadly and dangerously was that Land infested with ravenous cruel wild beasts Where almost might a man be safe Samson walking by the vineyard of Timnah a Lion sets upon him and had served him as this Lion served this poor man if he had not met with his match and Samson had been too hard for him And a Lion and a Bear ravin upon Davids flock and had rob'd him of a Lamb and Kid had not he also been too strong for them But every one was not so As Jacob doubted concerning Joseph Certainly an evil beast hath devoured him undoubtedly my son Joseph is so dead What a sad havock was it when about this very place Bethel where the Lion destroys this Peophet two she-Bears at one clap tear in pieces two and forty Children And that passage is very remarkable in the story concerning the battel betwixt Davids men and Absaloms in the wood of Ephraim 2 Sam. XVIII 8. The battel was scattered over the face of all the Country and the wood devoured more people that day than the sword devoured The wood devoured How Why the Lions and Bears and ravenous beasts that were in the wood they pickt the men up as they were scattered up and down and made a greater slaughter than the sword It is something obscure that which is said Deut. VII 22. The Lord thy God will put out these Nations before thee by little and little thou mayst not consume them at once lest the beasts of the field increase upon thee And among other things that might be inquired upon it this might be one why God did not drive out the wild beasts out of the Land as well as he drove the Canaanites out And the answer might be various I. That he might shew that there is no absolute quiet and happiness and security to be expected here Canaan the choice Country upon Earth the only paradise on this side Heaven and yet even Canaan is not without its inconvenience and molestation There were Gardens and Orchards and Vine-yards and Olive-yards but it may be a Lion or Bear lurking in them there was all pleasure and plenty but there were wild and ravenous beasts ranging abroad that one could never say I will walk without danger So would God teach them that it was not their earthly Canaan that they were to look after but they must look higher if they would look for rest and quiet and secure habitation A man sat under his Vine or under his Fig-tree it may be on a suddain a wild beast rusheth upon him and he scapes narrowly if he scape devouring A man is binding sheaves in the field or a woman gleaning and suddainly a Lion or Bear is at their back that there is but a span betwixt them and death if there proved so much This was a very evincing lesson that absolute quiet and safety was not to be had there for all the bravery of the Land but that they must look for another Land of promise if they would be perfectly safe quiet and free from danger II. These wild and ravenous beasts in the Land were as it were a rod or scourge ready in the hand of God to whip transgressors withal as he saw cause as he did this poor transgressor in the Text. And he reckons them among the Plagues and punishments that he used to avenge himself by upon the rebellious Ezek. XIV 15. If I cause noisom beasts to pass through the Land and they spoil it so that it be desolate that no man may pass through because of the noisom beasts And vers 21. How much more when I send my four sore iudgments upon Jerusalem the sword and the famine and the noisom beast and the pestilence You have some emblem of a man persecuted with noisom beasts Amos V. 19. A man flees from a Lion and a Bear meets him and he gets home and leans his head upon the wall and a Serpent bites him And you have a real example of it 2 King XVII 25. They feared not the Lord therefore the Lord sent Lions among them which slew some of them And God doth give this as a promise of a singular blessing Levit. XXVI 6. I will give peace in the land and ye shall lie down and none shall make you afraid and I will rid evil beasts out of the land And how can we choose but remember the mercy of God to this our Land in this particular That no such ravenous dangerous beasts do range in our Nation if men themselves would not be Wolves and Bears and Lions one to another A man may take his journey and never fear being set upon by any wild beast No father sending out his son needs to fear any evil beast devouring him and no mother hath cause to weep with the women of Bethel for their children torn in pieces by he or she-Bears God hath so blessed our Land that such dangers are least feared of us We see no Lions or bears unless it be under grates and bars It is to be bemoaned with tears that we are such Lions and Bears and brute beasts one to another