Sabbath Eve sounded with a trumpet six times upon the roof of an exceeding high house that thence all might have notice of the coming in of the Sabbath The first sound was that they should cease from their works in the fields The second that they should cease from theirs in the City The third that they should light the Sabbath Candle c. VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Think not that I am come to send peace c. ALthough these words may be understood truly of the differences between believers and unbelievers by reason of the Gospel which all Interpreters observe yet they do properly and primarily point out as it were with the singer those horrid slaughters and civil wars of the Jews among themselves which no Age ever saw nor Story heard p p p p p p Bab. Sanhedr fol. 99. 1. R. Eliâ—zâ—r saith The days of the Messias are forty years as it is said Forty years was I provoked by this generation And again q q q q q q fol. 97. 1. R. Judah saith In that generation when the Son of David shall come the Schools shall be Harlots Galilee shall be laid wast Gablan shall be destroyed and the Inhabitants of the Earth the Gloss is the Sanhedrin shall wander from City to City and shall not obtain pity the wisdom of the Scribes shall stink and they that fear to sin shall be despised and the faces of that generation shall be like the faces of Dogs and Truth shall fail c. Run over the History of these forty years from the death of Christ to the destruction of Jerusalem as they are vulgarly computed and you will wonder to observe the Nation conspiring to its own destruction and rejoycing in the slaughters and spoils of one another beyond all Example and even to a Miracle This Phrâ—nsie certainly was sent upon them from Heaven And first They are deservedly become mad who trode the Wisdom of God as much as they could under their feet And secondly The blood of the Prophets and of Christ bringing the good tidings of Peace could not be Expiated by a less Vengeance Tell me O Jew whence is that Rage of your Nation towards the destruction oâ— one another and those Monsters of Madness beyond all Examples Does the Nation rave for nothing unto their own Ruine Acknowledge the Divine Vengeance in thy Madness more than that which befel thee from Men. He that reckons up the differences contentions and broyls of the Nation after the dissention betwixt the Pharisees and the Sadducees will meet with no less between the Scholars of Shammai and Hillel which encreased to that degree that at last it came to slaughter and blood r r r r r r Hieros in Schabb. fol. 3. 3. The Scholars of Shammai and Hillel came to the chamber of Chananiah ben Ezekiah ben Garon to visit him That was a woful day like the day wherein the golden Calf was made The Scholars of Shammai stood below and slew some of the Scholars of Hillel The tradition is that six of them went up and the rest stood there present with swords and spears It passed into a common Proverb That Elias the Tishbite himself could not decide the Controversies between the Scholars of Hillel and the Scholars of Shammai They dream they were determined by a voice from Heaven but certainly the quarels and bitternesses were not at all decided s s s s s s Hieros Beracoth fol. 3. 2. Before the Bath Kol in Jabneh weâ—t forth it was lawful equally to embrace either the Decrees of the School of Hillel or those of the School of Shammai At last the Bath Kol came forth and spake thus The words both of the one party and the other are the words of the living God but the certain decision of the matter is according to the Decrees of the School of Hillel And from thenceforth whosoever shall transgress the Decrees of the School of Hillel is guilty of death And thus the Controversie was decided but the hatreds and spites were not so ended t t t t t t See Trumoth fol. 43. 3. Succaâ— 53. 1. Jom Tobh fol. 60. 3. c. I observe in the Jerusalem Gemarists the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shamothi used for a Scholar of Shammai which I almost suspect from the affinity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shammatha which signifies Anathema to be a word framed by the Scholars of Hillel in hate ignominy and reproach of those of Shammai And when I read more than once of R. Tarphons being in danger by robbers because in some things he followed the Custom and Manner of the School of Shammai I cannot but suspect snares were dayly laid by one another and hostile Treacheries continually watching to do each other mischief u u u u u u Bab. Beracoth cap. 1. hal 3. R. Tarphon saith As I was travelling on the way I went aside to recite the Phylacteries according to the Rite of the School of Shammai I was in danger of thieves They say to him and deservedly too because thou hast transgressed the words of the School of Hillel This is wanting in the Jerusalem Mishnah x x x x x x Hieros Shevith fol. 35. 2. R. Tarphon went down to eat figs of his own according to the School of Shammai The enemies saw him and kick'd against him When he saw himself in danger By your life saith he carry word unto the house of Tarphon that Grave cloaths be made ready for him Thus as if they were struck with a Phrensie from Heaven the Doctors of the Nation rage one against another and from their very Schools and Chairs flow not so much Doctrines as Animosities â—arrings Slaughters and Butcheries To these may be added those fearful Outrages Spoils Murders Devastations of Robbers Cut-throats Zealots and amazing Cruelties beyond all Example And if these things do not savour of the Divine wrath and vengeance what ever did CHAP. XI VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Art thou He that should come or do we look for another THE Reason of the Message of John to Christ is something obscure First That it was not because he knew not Christ is without all Controversie when he had been fully instructed from Heaven concerning his person when he was baptized and when he had been again and again most evidently attested before him in those words This is the Lamb of God c. Secondly Nor was that Message certainly that the Disciples of John might receive satisfaction about the person of Christ for indeed the Disciples were most unworthy of such a Master if they should not believe him without further Argument when he taught them concerning him Thirdly John therefore seems in this Matter to respect his own imprisonment and that his Question Art thou he which should come c. tends to that He had heard that Miracles of all sorts were done by
but sin is alike in all But my discourse shall light down and stay upon that which in the Text is the lighting down of the happiness of being justified viz. That such have peace with God The very word to have Peace with God may make a Christians heart to leap within him it speaks so much happiness Did not our hearts burn within us say they in the Gospel upon Christs gracious discourses with them It is enough to warm a heart if it be not if it will not be a stone if it be sensible if it will be sensible what it is to be a sinner to hear that an offended just dreadful all-powerful God will be at peace with him that hath offended him Why art thou so dull O my Soul why so stupid within me as not to stir not to be affected at the sounding of such tidings as these that it is possible for a sinner to have peace with God Cain why art thou so unquiet in thy conscience if thou do well shalt thou not be accepted but if thou do not there is a sin offering lies at the door and thou mayest have an attonement Wretch that thou art if thy heart relent not at such tidings as these When the Devil had set enmity twixt God and Man at the fall of Adam it was a lovely dawning towards mans recovery when God set enmity twixt Man and the Devil for their friendship had been Mans undoing But it was the glorious Sun-rising or noon-tide rather when God abolished the enmity betwixt Man and himself and brought and spake Peace In the Angels song that they sung at the birth of our Saviour that part of the Ditty spake a great deal of happiness that spake of Peace on Earth twixt man and man which was not to be by reconciling Jew and Gentile in the Gospel but that part of it spake more happiness that spake of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods good will towards men or Peace twixt Men and God Now what it is to have peace with God who can utter T is a fit Theme for an Angel from Heaven to discourse upon who never had enmity with God or rather for a Saint in glory who had once been at enmity but now knows what the sweetness of peace with God is in its full enjoyment Take the prospect of it thus reflexly Take your stand in your thoughts from a death-bed a very convenient stand to take our view in all our actions Think of your dying condition and conceive all your sins then mustered before you the vanity folly and wretchedness of an ill led life presenting themselves before you in their horror and confusion your conscience flashing the very flames of Hell into your faces imagine that you beheld God frowning and his face full of indignation in a word that you saw plainly your lost and undone Condition and then speak heart what is it to have peace with God Solomon wilt thou have riches Sinner wilt thou have preâ—erments wealth pleasure all contents the World can afford No Lord let me have Peace with God which is above ten thousand Worlds It is very incident to any that treateth upon this Subject to be carried by a kind of delightful impulse and inforcement to discourse what happiness it is to have Peace with God And no wonder when the field is very pleasant to spatiate in But I shall according to the proper rule of method first inquire into the nature of the thing it self and then if time permit speak of that happy fruit of it Of the former of these I shall discourse Negatively and Positively I. Negatively what is not this Peace nor any sign of it but is counterfeit coin And 1. Outward Peace or prosperity in the things of this World is no sign at all of Peace with God The men of the World are willing to delude themselves with this Sophism All things go well with me therefore 't is so twixt God and me 'T is true outward prosperity in Scripture-phrase is often termed by the name of Peace and it is true also that outward prosperity is often promised upon pleasing God in obedience to his Commandments as in Levit. XXVI and Deut. XXVIII and in multitudes of other places And hence some may be ready upon the enjoyment of worldly prosperity to think they may conclude upon the favour of God and that they are at peace with him and all well 'twixt God and them But that promise of the Covenant is to be interpreted according to the tenor of the Covenant it self which is That it is absolutely a Covenant of Grace and Peace but it is conditionally the Covenant of somewhat else viz. of temporal things In 1 Tim. IV. 8. Godliness hath the promise of the life that now is and of that which is to come Of the life to come absolutely of this conditionally Gods Covenant is that they that keep his Covenant shall have grace that is absolute and it may be prosperity it may be adversity that is conditional But this may be spoils all By no means Thou shalt have prosperity if best thou shalt have adversity if best Riches if good for thee prosperity if better And in that question whether wicked men have right to the creature the determination is made more easie this being observed That there is a great deal of difference betwixt a right to the Creature and a Covenant-right which is that the use of the Creature be for our good For Dominium temporale non fundatur in gratia It is not grace that gives interest to the use of the Creature but to the blessing on the Creature I Tim. IV. 5. The creature is sanctified by the Word of God and Prayer The matter is not whether we have the use of the Creature but whether the Creature be sanctified and becomes a blessing God hath promised keep my Covenant and be blessed in thy basket and thy store c. and yet thousands have kept Gods Covenant and walked hungry and naked as in Heb. XI 36 37. These good men if they had not well understood the tenor of the Covenant of Grace might have disputed with God Thou hast promised to them that keep thy Covenant that they shall be so and so blessed we have done it but where is the promise As they plead Psal. XLIV 11. 17. Thou hast given us like sheep appointed for meat c. All this is come upon us yet have we not forgotten thee neither have we dealt falsly in thy Covenant But saith God and they knew it well The tenor of the Covenant absolutely is Grace and that you have but other things are but conditional viz. as they may be best for you Let no man then deceive himself seek not the living among the dead A full bag and chest and barn is a very improper place to seek for the Peace of God in A mans outward condition is not a sign of his interest in the Covenant of Grace and Peace but
17 Division 239 AHAZ reigneth very Ahaz 2 Pekah 18 Division 240 wickedly serveth Baalim Ahaz 3 Pekah 19 Division 241 and burneth his Sons 2 Chron. 28. 3. that is one of his Sons 2 King 16. 3. in the fire to Molech Hezekiah is preserved by a special providence for a better purpose World 3268 Iotham 16 Ahaz 1 Pekah 17 Division 239 PEKAH is a desperate Ahaz 2 Pekah 18 Division 240 enemy to Judah and Ahaz 3 Pekah 19 Division 241 joyneth with Syria against Jerusalem to make Rezin a son of Tabeel or one of the the posterity of Tabrimmon King there Esay 7. 6. 2 KING XVI Vers. 5. ESAY VII AHAZ his wickedness bringeth Rezin and Pekah against Jerusalem but they cannot prevail against * * * Observe this phrase in ver 2. 13. the House of David for the promise sake Esay assureth Ahaz of deliverance from those two fire brands both Kings and Kingdoms which were now grown to be but tails and were ready to smoak their last He offereth Ahaz a sign which he scornfully refuseth and despiseth to try Jehovah his son Hezekiah is of another mind 2 King 20. 8. therefore the Lord himself giveth this sign That the Lord will not quite cast off the House of David till a Virgin have born a Son and that Son be God in our nature both which are great wonders indeed yet he threatens sad days to come upon Jerusalem before ESAY VIII ESay writes a Book full of no other words but this * * * Hasting to the spoil he hasteth to the prey Maher-shalal-hash-baz and takes two men that were of esteem with Ahaz Zechariah his father in law and Uriah the Priest to see and witness what he had done that so it might come to Ahaz his knowledge He also names a child that his wife bare him by this very name and all to confirm that Damascus and Samaria the two enemies of Judah now in Arms against it should speedily be destroyed He useth two several phrases of the same signification as applying them to the two places Samaria and Damascus yet doth he withal threaten those of Judah that despised the house and Kingdom of David because it was but like the waters of Shiloam of a very small stream in comparison of those great Kingdoms that were so potent and therefore that desired to be under one of those great Kingdoms and to make confederacy with it such men he threatens that he will bring upon them a Kingdom great enough which should come as a mighty River since they despised the small stream and should over-flow Emmanuels land all over He prophesieth glorious things of Emmanuel himself as that he should be a Sanctuary that he should have children or Disciples that he should give them a law and testimony which should be Oracles to inquire at and that whosoever should * * * Vers. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And â—e transgresseth against it i. e. against the Testimony ver 2. or the Gospel transgress that law and testimony should be hard bestead famished perplexed and at last driven to utter darkness ESAY IX THAT this darkness shall be a worse darkness and affliction then that was in Galilee in their captivity either by Hazael or the Assyrian for those places saw light afterward for the Gospel began there but the contempt of the Gospel should bring misery irreparable He speaketh again glorious things concerning Christ the Child promised before Davids house fail the Prince of Peace and * * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 6. Father of Eternity A letter of note and remarkableness is in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lemarbeh in ver 7. Mem clausum to shew the hiddenness and mysteriousness of Christs Kingdom different from visible pomp and to hint the forty years before Jerusalems destruction when this Dominion increased through the world The juncture of the first verse of this Chapter with the last of the preceding and this subject of vers 9. 11. shew plainly that this Chapter is of the same time with those two before ESAY XVII HERE also is the Reader to take in this seventeenth Chapter of Esay made upon the very same subject that these three last mentioned the seventh the eighth and the ninth were namely concerning the final ruine of Damascus and Ephraim And whereas Damascus was destroyed and captived in the beginning of the time of Ahaz and as it is easily argued thereupon that this Prophesie that foretelleth the destruction of it should be set before the Story that relateth its destruction so it may be concluded that this Prophesie may be very properly taken in here upon these considerations 1. Till the time of the raign of Ahaz the Prophet meddles not with Damascus and Ephraim joyned together namely not till they joyned together to invade Judah 2. Step but one step further in the Chronicle then this very place where we would have this Chapter taken in and Damascus is ruined And therefore this Chapter had to deal with Damascus and Ephraim joyned together it is an argument that it is to be laid no sooner then here and since it is a Prophesie of the destruction of Damascus before it come it can be laid no further forward Now the reason why it lieth in that place of the Book where it doth is because there are many Prophesies against many several places laid there together and when the Lord is dealing threatnings among all the Countries and places thereabout Damascus and Ephraim could not go without And therefore as these three last named Chapters are laid where they be as single and singular denuntiations against these two places so is this Chapter laid where it is because it should there go in company with other threatnings ESAY XXVIII IN the same manner is the eight and twentieth Chapter of this Book which foretelleth also the destruction of Ephraim laid beyond its proper time among Chapters on either side it that are of a date after Ephraim was destroyed but it is laid there that threatnings against that place might also come in among the threatnings against other places And since there is no certain notice of what date that Chapter is it may not unfitly be taken in here and so all Esays Prophesies against Ephraim come together 2 CHRON. XXVIII vers 4 to vers 16. REZIN and Pekah returning to their several homes from Jerusalem which they could not overcome spoil Judah miserably as they go Pekah slayeth 120000 men and taketh 200000 women and children Captives but they are mercifully used and inlarged at the admonition of a Prophet the only good deed that we read of done in Samaria of a long time Rezin also carrieth a great Captivity away to Damascus 2 KING XVI ver 6. AND not content with that he taketh his opportunity after he comes home now Judah is so low to take in Eloth the Sea-town in Edom which Uzziah had recovered in the beginning of his reign
to go to Jerusalem Ezra 7. ver 9. On the ninth tenth and eleventh days he musters his Company and keeps a Fast at the River Ahava Ezra 8. ver 15 23. On the twelfth day he beginneth to march ver 31. On the fourteenth day the Passover is solemnly kept at Jerusalem Ezra cometh to Jerusalem on the first day of the fifth month or the month Ab and on the fourth day delivereth out upon weight all the Gold and Silver that he had brought with him for an Offering from the King from his Princes and from Israel in Babel Ezra was Uncle to Joshua that was now High Priest Chap. 7. 1. with 1 Chron. 6. 14. His father Seraiah was slain at the sacking of Jerusalem 2 King 25. 18. seventy five years ago Ezra was then very young if so be he were then born EZRA IX X. REST and prosperity which the returned Jews have a little injoyed hath bred corruption amongst them by making mixt Marriages with the Nations amongst whom they lived This Ezra reformeth and causeth them to put away their Wives which were a great multitude only four men opposed the business two Levites and two others and to such a sence is vers 15. of Chap. 10. to be read Onely Jonathan the son of Asahel and Jahaziah the son of Tiknah stood against this matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Meshullan and Shabbethai helped them weigh vers 16. and it inforceth this translation The meeting about this matter was on the twentieth day of the ninth month and then they chose Elders to see the work carried on they begin to sit upon it the first day of the tenth month and have finished the business by the first day of the first month Chap. 10. 14 16 17. This matter was done in the seventh year of Darius or Artaxerxes the same year that Ezra came to Jerusalem as the Text seemeth to carry it on unless by the strange writing of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 16. the Holy Ghost would hint Darius his tenth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the learned judge ZECHARY IX X XI XII XIII XIV Artax Darius 8 FROM this action of Ezra of reforming their mixt Marriages which Artax Darius 9 most likely was in Darius his seventh there is a silence of any thing Artax Darius 10 done till Darius his twentieth and then Nehemiah begins to stir In this Artax Darius 11 time therefore which was the space of twelve years we may very well conceive Artax Darius 12 that Zachary was propheâ—ying among the people and helping forward the Artax Darius 13 Reformation and since there is no date to direct us otherwise we may Artax Darius 14 very well take up his 9 10 11 12 13 14. Chapters in which he Prophesieth Artax Darius 15 very plainly and fully of many things concerning Christ and the Artax Darius 16 time of his coming as of the Conversion of Paul and the Gospel beginning Artax Darius 17 at Hadrach and Damascus and of Antioch in Hamath intertaining the Artax Darius 18 Gospel of Christ riding into Jerusalem upon an Ass Chap. 9. 1 9. of his Artax Darius 19 confounding the three Shepherds the Pharisees Saduces and Esseans his being â—old for thirty pieces of Silver Chap. 11. 8. 12. his Disciples scattered Chap. 13. 7. divers of Jerusalem mourning over him whom they peirced Chap. 12. and the rest and their City and Temple perishing through unbelief Chap. 11. 1. c. NEHEMIAH all the Book Chap. 13. vers 7. World 3507 Artax Darius 20 IN the twentieth year of Artaxerxes Darius in the month Chisleu Nehemiah understandeth the miserable case of Jerusalem and in the month Nisan following he obtaineth leave of the King to go to Jerusalem and a Commission and a Convoy Here observe that Chisleu the ninth month and Nisan following which was the first month are both in the twentieth year of Darius Chap. 1. 1. and Chap. 2. 1. Artax Darius 21 Nehemiah is twelve years governour of Judea before he return again to Artax Darius 22 Persia to the King in that time he builds the wall of Jerusalem fills it Artax Darius 23 and settles it with Inhabitants brings the people into order and into a Artax Darius 24 Covenant and Jerusalem into habitableness in safety And having finished Artax Darius 25 all that was needful for the constituting of the City and the people in Artax Darius 26 peace and piety he returneth at the end of twelve years or in the two Artax Darius 27 and thirtieth year of the King according as he had appointed Chap. 13. Artax Darius 28 6. and from that year if we count backward to the first of Cyrus you Artax Darius 29 have the sum of seven times seven or forty nine years the term that the Artax Darius 30 Angel had pointed out for the building of Jerusalem City and wall Dan. Artax Darius 31 9. 25. viz. of Cyrus three years of Ahashuerosh fourteen years and of this Darius thirty two And thus far goeth the Old Testament in telling the years of the Story as it goeth along and further then this thirty two of Darius it counteth not by named sums And this very consideration doth confirm me in this reckoning of the years of these Persian Kings for I cannot but conclude that the Holy Ghost naming the several years of these Kings hitherto intendeth to continue the Chronicle till this time of Jerusalems compleating and there to end the Annals In the seventh Chapter of this Book which giveth account of the number and the families of the people that planted Judea after the Captivity you will find exceeding much difference from the Catalogue in Ezra 2. though this is said by the Text to be the same for the fifth verse saith thus I found a Book of the Genealogy of them that came up at the first and found written therein c. but the matter is to be conceived and apprehended thus That Nehemiah found that List and Catalogue of those that came up in the first of Cyrus as it was taken then and that he called over the names of the Families as they lay in order there He observed the order of that List in calling and listing them but he took the number of them as they were now when he numbred them Some Families were now more in number then they were when that first List was made and some were less and some that were in that List were not to be found now for some had more of the same Stock come out of Babel since the first numbering and some that had come up at first and were then numbred were now gone back and so he observeth by comparing that List and the present number how the Plantation in Judea had gone forward or backward increased or decayed since the first return World 3519 Artax Darius 32 Nehemiah returneth to the King again Chap. 13. 6. and here the Chronicle of the Old Testament ends NEHEM XIII from vers 7. to the end NEHEMIAH
the Nation even ever since the death of Zachary and Malachy but is now begun to be restored to speak of the great Prophet near at hand the Holy Ghost was upon him 26. And g g g g g g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word is used again in this sense Mat. 2. 12 22. Act. 10. 22. Heb. 11. 7. and by the LXX 1 King 18. 27. and in another sense Act. 11. 26. it was revealed to him by the Holy Ghost that he should not see death before he had seen the Lord Christ. 27. And he came by the Spirit into the Temple and when the Parents brought in the Child Iesus to do for him after the custom of the Law 28. Then took he him up in his arms and blessed God and said 29. Lord now lettest thou thy servant depart in peace according to thy word 30. For mine eyes have seen * thy salvation 31. Which thou hast prepared before the face of all people 32. A light to lighten the Gentiles and the glory of thy people Israel 33. And Joseph and his Mother marvelled at those things which were spoken of him 34. And Simeon blessed them and said unto Mary his Mother Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against 35. Yea a sword shall pierce through thy own soul also that the thoughts of many hearts may be revealed 36. And there was one h h h h h h Compare 1 Sam. 1. 2. Anna a Prophetess the daughter of i i i i i i In Hebrew it would be written Penuel as Gen. 32. Phanuel of the Tribe of Aser she was of a great age and had lived with an husband seven years from her Virginity 37. And she was a Widow of about fourscore and four years which departed not from the Temple but served God with fasting and prayer night and day 38. And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Ierusalem 39. And when they had performed all things according to the Law of the Lord they returned into Galilee to their own City Nazareth Reason of the Order THE dependence of the beginning of this Section upon the end of that that went before doth even prove and confirm it self For after the story of the birth of Christs forerunner and the relation of what happened and befel at that time what could be expected to come next in order but the birth of Christ himself Especially since none of the Evangelists mention any thing that came between Harmony and Explanation Ships shall come from the coasts of Chittim and shall afflict Ashur and shall afflict Heber Numb 24. 24. THAT by Chittim is meant Italy or the Romans it is not only the general opinion of the Jews as may be seen in their Targums and in other writers but of the most Christians also yea of the Romanists themselves whom the latter part of the verse doth so nearly pinch As see their vulgar Latine and Lyranus upon the place This Prophesie was fulfilled when the power of Rome first set her foot upon the neck of the Hebrews by the conquest of Pompey but especially when she tyrannized over Christ the chief child of Eber even before and at his birth as in this story but chiefly in condemning him to death as in the story of his passion As Jacob had before told that the Jews at Messias his coming should be under the Subjection of a Forain Nation so doth Balaam in this Prophesie shew who that Nation should be And this the more ancient and more honest Jews took notice of and resolved that Christ should come in the time of the Roman Empire and near to the destruction of the Temple by it So in the Talmud they question What is the name of Messias Some answer Hhevara Leprous and he sitteth among the poor in the gates of Rome carrying their sicknesses Sanhedrin The Chaldee Paraphrast likewise on Esa. 11. 4. readeth thus With the speech of his lips shall Messias slay Romulus the wicked one or the wicked Roman shewing at once his opinion of Christs coming in the time of the Romans and also of the Romans being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one after a singular manner Augustus was the second Emperor of the Romans or rather the first that was intire Monarch for Julius Caesar his Uncle and Predecessor had hardly injoyed any Monarchical government at all nor did Augustus of many years neither till he had outed Lepidus and overcome Anthony which were copartners with him in the dominion His name Augustus was given to him for his worthy administration of the Common-wealth For before-time he was called a a a a a a Dion Caepias and b b b b b b Sueton. Thurinus and Octavianus and had like to have been named Romulus as a second founder of the City but by the advice of Munacius Plancus he was named Augustus which importeth Sacredness and reverence § That all the world should be Taxed To so vast an extent was the Roman Empire now grown from Parthia to England and they two also included that it was a world rather then one dominion And so did their Virgil Ovid Florus own Authors boast it in those times as Caesar Regit omnia terris Divisum imperium cum Jove Totum circumspicit orbem Terrarum orbis imperium and such like speeches usual among them both in Poesie and Prose This huge and unweldy body of so large and spacious a dominion Augustus had now reduced to the healthful temper of peace and quietness which is the more remarkable by how much the more wars had been more frequent and more bloody but a little before For never had that Empire felt so great distemper within it self as it had done of latter times in the civil wars betwixt Sylla and Marius betwixt Julius and Pompey betwixt Augustus and Antony not to mention the continual wars that it had abroad It had not been very long before this time that the Evangelist speaketh of when both Rome it self and the rest of the world was at that pitiful plight that Polybius speaketh of That the Romans were forced to send to Ptolomy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2. King of Egypt for a supply of corn because there was a great scarcity and dearth among them For in Italy all their corn was destroyed even to the gates of Rome by the Souldiers and abroad there was no help nor supply to be had there being wars in all parts of the world But now is there an universal Peace not only in the Roman Empire so that the Temple of Janus was shut up which it never used to be when any wars at all were stirring but if we will believe Crantzius even in those parts and Countries where the Roman power had not yet set her foot as Denmark Norway
to make the odd half year spoken of before an exact and just half year indeed his baptism must be fixed on the fifteenth of Tisri Secondly the two other of the three solemn Festivals the Passover and Pentecost Christ accomplished or fulfilled what they signified by his death at the one and by the giving of the holy Ghost at the other and there is no reason to think the third or the Feast of Tabernacles any less figurative or typical then the other and as little to think that he should leave the equity of that unsatisfied more than the other and if he answered not that in his birth and baptism he answered it in nothing at all Thirdly the very nature of the Feast of Tabernacles and the occasion and reason of its institution have a forcible reference to such a thing For though Moses hath given but this reason for one Custom and practice which they used in the Feast Ye shall dwell in booths seven days that your generations may know that I made the children of Israel to dwell in booths when I brought them out of the Land of Aegypt Levit. 23. 42 43. Yet had the original and institution of â—he Feast a great deal more in it For the main occasion was this Moses having after long fasting and prayer made the peace of Israel with God about the Golden Calf and having obtained the Tables renewed which himself had broken and regained the commission to build the Tabernacle which had been suspended because of that sin on the tenth day of the month Tisri which according to our account was about the two or three and twentieth day of our September he coming down from the Mount bringeth these glad tydings of peace and reconciliation to the people for which that day was observed for the day of reconciliation or expiation ever after and the people now hearing that they must make the Tabernacle in which God would dwell among them and that they must not remove from the place where they were viz. from Mount Sinai till that be finished they then addressed them selves to pitch their tents and make them booths for their winter abode there and instantly fall upon the work of the Sanctuary and this was it that was the occasion of that solemn Feast in succeeding times Now let the substance be laid unto the shadow and the Antitype and figure brought together and the application is not only sweet but also somewhat evincing For since the occasion of that Feast was God coming to dwell among the people in his Tabernacle and that now first begun or exhibited and this just half a year after their first delivery from Egypt observe how fully these are answered in Christs shewing himself to the world at his baptism in whom God dwelleth among men and this the first revelation of him to the world and this just half a year since John began to publish the delivery of men from the bondage of Sin and Satan by the preaching of the Gospel Fourthly the Consecration of the Temple of Solomon was at this very time namely in the seventh month or the month Ethanim which is all one with Tisri and thence the service of it began 2 Kings 8. 2. Now since Christ himself averreth that the Temple was a figure of his body John 2. we may follow the Allegory with the more boldness and apply the dedication of that and the time of the dedication to his consecration by baptism to his ministerial service and parallel them both in the very same time Secondly the certain and determinate place where our Saviour was baptized cannot absolutely be fixed and resolved upon by any warrant of Scripture though many have been so confident as to point it out and to shew a cross set in the very place of the River and miraculous curing of Lepers in the water The Evangelists have given no more settlement of it then this that it was in Judea and that it was in Jordan Two circumstances the more remarkable First because that after that baptism of our Saviour we cannot certainly find John baptizing either in the same Country or in the same River ever again For whereas there is mention of his being about six weeks after this in Bethabara John 1. 28. that was both on the other side Jordan and it was a water different from Jordan Jud. 7. 24. and of his baptizing in Enon a whole twelvemonth after this Joh. 3. 23. that was also out of the precincts of Judea and distant somewhat from the banks of Jordan and the waters there the waters of the place it self and not of that River And this sheweth the reason more plainly why Luke in the clause next before this that we have in hand summeth up the baptism of all the people before he speak of our Saviours because that there were now collected out of Judea all the harvest of believers that might be gathered in by the preaching of John and when Christ was baptized John was to remove to another place Secondly from this that Christ was baptized of John in Jordan and in Judea it will almost inevitably follow that he was baptized in the place where the river was dryed up and the Israelites first entred into the Land of Canaan For if it be considered 1. That the Army marched through the channel in two main bodies the one on the one side of the Ark and the other on the other 2. That either of these main bodies were two miles distant from the Ark on either side and consequently four miles from each other Thirdly That these two great squadrons consisting either of them of so very many thousands marched in an extraordinary breadth because they were to pass over in a reasonable time it will follow hereupon even past all denyal that this their passage took up all the length of Jordan that it had in Judea or very near it so that the place we seek for is within this compass and by this we may observe the substance sweetly answering to the figure and way made through the waters of Jordan to the heavenly Cannan by baptism in the very same place where there was to the earthly by its drying up Thirdly The manner of his baptizing differed not from the common manner that John used with others save in one particular For he went into the water had water sprinkled on him and prayed as well as they but whether John used the same form of words in baptizing of him that he did to the other or some other or none at all is some question or scruple The least is of the first for it may be readily resolved that he baptized not him in the same words that he did the others because he then should have baptized him in his own name which who can imagine and into him or in his name which was to come which had been to have pointed out another Christ. Betwixt the two latter the scales are ballancing and they weigh so even
proved and in the progress of the discourse to come the particulars both for year and time may be cleared more fully Now the times of the Roman Emperors that came between the death of Christ and the destruction of Jerusalem are thus reckoned by the Roman Historians themselves Tiberius began to reign about August the 18. He reigned 22 years 7 months and 7 days Dion And died in the 23 of his reign Suet. He died March 26. Dion Or the 17 of the Calends of April Sueton. Caius Caligula began March 27. Reigned 3 years 9 months 28 days Dion Or 3 years 10 months 8 days Sueton. Died January 23 or the 9 of the Calends of February Suet. Claudius began January 24. Reigned 13 years 8 months 20 days Dion He died in the 14 year of his reign Suet. Died October 13. Dion Or the 3 of the Ides of Octob. Suet. Nero began Octob. 14. Reigned 13 years 8 months Dion Galba reigned 9 months 13 days Dion Died in his 7 month saith Suet. Otho reigned 90 days Dion 95 days Suet. Vitellius reigned 1 year wanting 10 days Dion Vespasian reigned 10 years wanting six days Dion In his second year Jerusalem is destroyed by his son Titus Joseph de Bello Judaic lib. 7. cap. 18. And now if we cast up the times from the 18 of Tiberius to the second of Vespasian and compare and parallel them with the years of our Saviour we shall find them running together in this manner Christ Tiberius Christ Claudius 33 18 54 13 34 19 55 14 35 20 56 1 Nero. 36 21 57 2 37 22 58 3 38 1 Caius begins in March 27. 59 4 39 2 60 5 40 3 61 6 41 4 62 7 42 1 Claudius begins Ianuary 24. 63 8 43 2 64 9 44 3 65 10 45 4 66 11 46 5 67 12 47 6 68 13 48 7 69 14 49 8 70 1 Galba and Otho 50 9 71 1 Vitellius 51 10 72 1 Vespasian 52 11 73 2 Ierusalem destroyed 53 12   Vers. 4. And being assembled together with them There is no small difference among Interpreters about rendring this clause out of the Original Some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others leave the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out as thinking the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient some render it Eating with them as the Syrian Arabick Oecumenius Chrysostome Vulgar Latine Deodate and our English in the Margin the Rhemists and those that follow the Vulgar which Valla thinketh was mistaken and read convescens in stead of conversans Others Assembling them or being assembled with them as Beza Camerarius Deodate and our English in the Text the Tigurine Spanish French Erasmus and others Epiphanius as he is cited by Camerarius readeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Valla as he is cited by Erasmus saith it is so written in some Greek Copies For the setling therefore of the right construction of this place First It is the concurrent agreement of all men this last excepted to read the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word indeed the thing it self will not bear for though Christ conversed and was much among his Disciples after his Resurrection yet do we not read that he ever lodged with them which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly import Secondly In the difference about the translation whether to render it eating or being assembled with them the current of Greek Authors in the use of the word do vote for the latter sense and not at all for the former as Beza and Camerarius do prove at large and more proofs might be given were it needful Now this phrase seemeth to refer to Christs meeting his Disciples on the mountain of Galilee which he himself had appointed for a meeting place Matth. 28. 16. And the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not be wanting For in other of his appearings it was accidental and unexpected when he came among them but upon this mount he was assembled together with them upon appointment And here it is like were the five hundred Brethren mentioned by Paul and spoken of before for where was it so likely so many should have the sight of Christ at once as in that place where he had promised that he would meet them and had appointed to assemble with them §. Commanded them that they should not depart from Jerusalem Not that they were at Jerusalem when they received this command but that he commandeth them now to Jerusalem and there to contine Till they were come into Galilee they had no warrant to stay at Jerusalem at all but command to the contrary for he commanded them away from thence into Galilee Matth. 28. 7. 16. because he would appear to all those at once that had been most constant Auditors of him for there had been his greatest converse and being there assembled together with them according to his promise and his appointment he then chargeth them to return to Jerusalem and not to depart from thence till the promise of the Father be come Christ confineth them to Jerusalem for the receiving of the Holy Ghost 1. Because of the Prophesie Esay 2. 3. Out of Zion shall go forth the Law c. 2. Because there would be the greatest company to be spectators of that great work and to be wrought upon by it as is proved by the sequel 3. Because that this great work of Christs power was fittest to be shewed there where had been his great humiliation and that those that would not be convinced by the resurrection might be convinced by this miraculous gift of the Holy Ghost Vers. 6. They asked of him saying Lord wilt thou at this time restore again the Kingdom to Israel This was and is the great delusion of that Nation unto this day and not a few Christians do side with them in it supposing that at the Jews conversion they shall be brought home to Canaan there inhabit with Christ visibly among them Jerusalem built again and their peace and prosperity so great as never the like and so constant as never interrupted To this tune spake the petition of Salome the wife of Zebedee and James and John her two sons Matth. 20. 20. and the speech of Cleopas Luke 24. 21. And how common this Doctrine is among the Jewish Authors it is needless for it might be endless to recite it is evidence enough in that we see it the common and general quaere of all the Disciples met together Christ since his Resurrection had spoken to them of the things that concerned the Kingdom of God and they find belike that he had passed a great Article of their belief unspoken of about restoring the Kingdom of Israel Our Saviour answers their curiosity with a check as he had done Poter Joh. 21. 22. and diverts their thoughts to the more needful consideration of the calling that he would set them about as in the next verse and sheweth that the Kingdom of
terrible sports and when he came off victorious he caused him and his father to be slain and divers others with them inclosing them in a strong Chest or Press When once there were not enough of poor condemned wretches to cast to the wild beasts he caused divers that stood upon the Scaffolds for spectators to be cast unto them causing their tongues first to be cut out that they might not cry or complain yet did he with these cruelties mingle some plausible actions tending to popularity as creating of Knights priviledging the commons and lavishing in gifts that strengthing himself with these curtesies in the hearts of some men he might with the more confidence be cruel to other § 2 An end of Macro It cannot be expected that he should come to a good end himself that had brought so many to a bad His course is now come to tast of the same sauce that he had provided for so many others and it would half move the spectator to some kind of pity to see him slaughtered for such a cause as he was slaughtered for How he had been a means to curry Caius favour with Tiberius and to skrew him into the Empire and himself into his good opinion even by the prostitution of his own wife we have heard before and this his extraordinary officiousness he did not forelet or slacken when he had brought him where he desired to have him to the Empire But now he turned his observance a better way and what he had done before by baseness flattery and senseless obsequiousness to bring him to the rule he changeth into good counsel to keep him well in it For when he saw him fall asleep at Banquets amongst his cups he would freely check him for it as being neither for his credit nor for his safety The like would he do when he saw him misbehave himself by lightness profuse laughter and ridiculous gestures in the Theater and in beholding of plaies In brief so round and plain was he with him when he saw just cause that in fine the uncounselable humorist became his enemy and at last his death His end is reported to have been the same with young Tiberius forced to slay himself and Ennia his wife or the wife of Caius whether you will to have been constrained to the same extremity and end with him An end well befitting and well deserved of them both but from all men living least deserved from Caius Philo after the death of Macro placeth the death of M. Silanus which upon the warrant of Dion we have set before and in things so indifferent will not spend labour to examine PART II. The JEWISH Story § 1. Troubles of the Jews in Alexandria FLACCUS Avilius was now Governour of Aegyt and had been so for some years before A man that ruled well while Tiberius lived but after his death could not govern himself For when he heard of the death of the old Emperour and the succession of the new sorrow for the one and fear of the other did so transport him besides himself that forgetting the bravery and glory wherewith he had governed hitherto he let loose the reins of himself to these two passions and the reins of the government to desperate carelesness and neglect He did nothing but weep for the loss of old Tiberius to whom he had been very intimate and dear and he might well weep the more because he could meet hardly with any that would bear any part and share in that sorrow with him This his grief was augmented by the fear that he had of Caius and of his displeasure and that by the intelligence that his conscience gave him that he had deserved it partly for his propensity to young Tiberius and siding with him but chiefly because he had had some hand or at least some consent and inclination to the death of Agrippina Caius his Mother Both these his miserable passions were brought to their height when he heard of the death of young Tiberius and of his old friend Macro The thought of these two was the only comfort he had against his dejectedness and discontent for all his hope was that these two might make his peace with Caius whose displeasure he so much doubted But what must he do now when they cannot make their own peace He yeeldeth himself therefore wholly to his discontented mood and neglecteth utterly both himself and the State His old friends he groweth jealous of and rejecteth his professed enemies he receiveth to his favour and to his counsels These rule him that should have ruled Egypt and he had done it worthily but now is drawn any whither that ill advise fullenness and melancholy doth direct him These his wicked Counsellors invent a course to procure his peace and the Emperours favour a course indeed bloody barbarous and inhumane but such as suited with their own malice and as it proved took place with the Governors desperateness and cowardize if so be he may be called a Governor still Caius the Emperour say they is an enemy to the Jews and a friend to the Alexandrians Let this be the opportunity whereby to work thy reconciliation to suffer the City to rise against the Jews and to commit outrage upon them and thou canst not perform an act more acceptable to the Prince nor more profitable for thy self The wretched Flaccus that took to heart no mans misery but his own and cared not who suffered so he might escape gave ear to this damnable and devilish counsel and put it in practice first plotting mischief against the Jews in secret then oppressing them in judgment and in their suites openly and at the last professing and publishing himself their resolved enemy § 2. Agrippa at Alexandria an unexpected and unwilling occasion of further troubles Those incendiaries that had kindled this fire will be sure to lose no blast that may make it flame and keep it burning Agrippa that had not long ago departed from Alexandria a poor private man returneth now thither in prosperity and a King Caius that had promoted him to his kingdom did lovingly direct him by Alexandria as the safest way to it Thither he came with as great privacy as such a personage could do and yet was he espied by the jealous eyes of these rare counsellours and his coming misconstrued through their malice to the Jews They perswade Flaccus that his coming thither was an affront to him in his own Province that his Pomp and Train was more sumptuous than his that the eyes of all men were upon the new King Agrippa and in short that his presence there was his present disgrace and would prove his future disadvantage The ill governed Governour was ready enough to hearken to such buzzings as these and to yeeld them impression in his mind yet durst he not put any thing in execution against the King for fear of him that sent him He therefore thought it best to carry a fair outside to Agrippa and to his
o o o Iuchasin fol. 60. Doves stood one day in Jerusalem at a Denarius of Gold Rabban Simeon the son of Gamaliel said By this Temple I will not sleep this night till they be at a Denarius of silver he went into the Sanhedrin and determined thus A Woman that hath five apparent births and five apparent fluxes is to bring one Offering and she may eat of the Sacrifices and there is no more due from her upon the rest And thus Doves came that day to half a Denarius The manner of offering of these Birds was thus p p p Zevachin per. 6. If they came for a Burnt Offering the Priest went up the rise of the Altar and turned off to the circuit and there at the Southeast corner he wrung off their heads opened them wrung out their bloud upon the side of the Altar salted the head where it was wrung off and cast it into the fire took out the inwards and cast them to the heap of Ashes salted the Birds and cast them into the fire And if they came for a sin offering he wrung off their heads sprinkled the bloud on the side of the Altar and squeezeth out the rest of the bloud at the foundation and there was no more to be done but the Priest to take the birds for his own to eat Only in the sprinkling of the bloud of these birds either being for burnt offering or sin offering the manner was clean different and contrary to the sprinkling of the bloud of Beasts q q q Kinnim per. 1. for the bloud of beasts in burnt offerings was sprinkled beneath on the Altar below the red line that went about it and the bloud of sin offerings above but as for those birds their bloud when they were offered for burnt offerings was sprinkled above and when for sin offerings it was sprinkled beneath SECT IV. Peace Offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 WE need not to go very far to find out the reason and notation of Peace Offerings as some have done concluding that they were so called a a a R. Sol. in Levit. 3. because they made peace in the World peace for the Altar peace for the Priests and peace for the owners but do but set them in Antithesis and opposition to those Offerings that have been spoken of already and their name and nature will shew it self Burnt Offerings Sin Offerings and Trespass Offerings were presented and offered up under the notion of some offence committed and some guilt that he that brought them either did or might lie under but Peace Offerings came not under any such liableness offensiveness or suspition but were presented in reference to the parties more comfortable and more unguilty condition as being offered either by way of thanksgiving for good obtained or by way of Vow or free Devotion And this sense it may be the Septuagint looked after when they translate Peace Offerings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices of deliverance or salvation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth peace offerings is derived doth signifie as it is well known either peace or prosperity and the peace offerings accordingly may be conceived to have relation to this double signification For some peace offerings were offered in way of devotion as free will offerings to continue or to compass peace with God Some in way of thanksgiving and these were for prosperity or good obtained already and some by way of vows and these were offered that prosperity or good might be obtained for the future For this division of peace offerings into thanks offerings free will offerings and offerings for Vows is held out by the Law Levit. 7. We will first begin with some peace offerings that were of an extraordinary quality and Heteroclites from the common rule and these were the peace offerings of the Heathen which even they offered at the Temple The Mountain of the House is very commonly called by Christian Writers The Court of the Gentiles as hath been said before for into that might even Heathens come and they might bring offerings with them and those offerings were offered up even as were the Sacrifices of the Israelites And in allusion to this it is that in the Revelation when the Angel is measuring the Temple he is bidden not to measure the outer Court but to leave that out for that was given to the Gentiles Rev. 11. 2. Concerning these Sacrifices presented by the Heathen Maymonides gives us this testimony and Tradition b b b Maym. in Corban per. 3. They receive not of the Heathen but burnt Offerings only because it is said From the hand of the son of a stranger ye shall not offer the bread of your God They receive even burnt offerings of birds from an Heathen yea though he be an Idolater But they receive not from them peace offerings nor meat offerings nor sin offerings nor trespass offerings And likewise for burnt offerings they receive them not from the Heathen if they come not by way of free will offering or by way of Vow A Heathen that bringeth peace offerings they offer them as burnt offerings because the Heathens mind is towards Heaven Doth he vow peace offerings and gives them to Israel that Israel may be atoned for the Israelites eat them as if they were the peace offerings of Israelites and if he give them to the Priest the Priest eateth them An Apostate Jew that is fallen to Idolatry and that prophaneth the Sabbath presumptuously 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they receive not from him an offering at all no not a burnt offering which they would receive from the Heathen In which relation of his when he saith they do not receive peace offerings of the Heathen and yet afterward he saith they do and so seemeth to contradict himself these things observed will clear his meaning and shew that he speaketh exceeding full and good sense 1. That they refused not a Heathens offering because in tendring of it he shewed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his mind was something towards God and that some devotion was in him Yet 2. they would not receive a sin offering nor a trespass offering from him because he was not under those Laws upon which sin offerings and trespass offerings did arise 3. Nor yet would they receive a meat offering or a peace offering from him under that notion or in that latitude of a peace offering because bread was to be offered with it and it was prohibited that they should offer the bread of their God received from a stranger 4. But every Sacrifice that he offered must be offered by him under one of those two notions under which a peace offering came namely either as a free will offering or a vow and yet it must not be sacrificed under the notion of a peace offering but must be offered up as a burnt offering because brought in devotion to God and not to be eaten by
Israelites But if 5. out of love to Israel and desire of their prosperity he brought a peace offering even under that notion to this end that it might be for an atonement between Israel and God it was now become Israels peace offering and it might be offered as a peace offering and the Israelites might eat it or if in love to the Priests then serving he brought it to be a peace offering for atonement between God and those Priests the property was now altered and it was become the Priests peace offering and so it might be offered up and eaten Now to return to the Peace Offerings of the Israelites they were either of the whole Congregation or of particular persons c c c Id ubi supâ— per. 1. The Peace Offerings of the whole Congregation were only two Lambs offered at one time of the Year and that was at Pentecost Lev. 23. 19. And these were killed flead their bloud sprinkled their inwards burnt and the flesh eaten by the Males of the Priests in the Court d d d Id. ibid. per 9. Talm. in Zevac per. 5. even as the sin offerings were e e e Vi. 4. R. Sol. in Lev. 23. 20. for these of peace offerings only were accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most holy Sacrifices whereas all the rest were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacrifices less holy The Peace Offerings of particular persons were threefold 1. Peace Offerings that were offered without bread with them such were their Offerings that were offered for their Hagigah and Simchah or for their festivity and rejoycing at the three solemn festivals Now although these were offered without bread and so might seem to have been proper for Heathens to have offered as being clear from that exception of the Law of not offering the bread of a stranger yet might not Heathens offer these peace offerings because that they were not under the command of the three festivals nor of the festivity and rejoycing at them 2. Peace offerings that were offered with bread of which there is mention in Lev. 7. and where they are described at large These peace offerings might be of Bullocks or Kine of Lambs Male or female and so of Goats Lev. 3. The occasion of their Offering as was mentioned before was either for thanksgiving or of a free devotion or for a Vow f f f R. Sol. iâ— Lev. 7. Rabbi Solomon confines the thanksgiving offering to such occasions as those mentioned in the hundred and seventh Psalm as namely for deliverance from tempests at Sea from dangers in travail in the wilderness from sickness and from prison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for some remarkable and wonderful deliverance or mercy that was wrought for him or as Aben Ezra expresseth it because he is delivered out of any strait In which Gloss g Aâ— Eâ—â— â—b they straiten the thanksgiving offering the rather to such singular and extraordinary occasions because their Offerings of tithes firstlings first fruits c. were as thanksgivings for their common and constant mercies and yet I see not but these Peace Offerings might also come sometime in reference to their common mercies and prosperity as for their health comforts in their children success in their business or the like And as for the Peace Offerings that came as Vows and those that came of free gift as the rise of them was of different ground the one of pure devotion the other upon some conditional reference so do the Jews observe h h h Kinnim per. 1. that if the Offerings that were vowed died or were stoln they were to be made good by presenting others in their stead but if those that were set apart of free gift either were stoln or died the party was not bound to any such reparation i i i Zevachin per. â— sect 5. These Peace Offerings that we have in mention were slain in any part of the Court but most commonly on the South side and their bloud was sprinkled as was the bloud of the burnt offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely with two sprinklings in form of the Letter Gamma which two besprinkled the four sides of the Altar The breast of the Peace Offering and the right shoulder were the Priests due that offered it and so was a part of the Bread or Cakes that were offered with it and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Muram ordinarily by the Rabbins that is that that was taken of the Sacrifice by the Priests and for them The breast was to be waved before the Lord and for this action k k k Pisk Tos. in Mid. the Offerer was to go into the Court of the Priest and to joyn his hand in the rite and the manner of waving was thus The Priest laid the fat in the owners hand and upon the sat he laid the breast and right shoulder and upon them he laid the kidneys and the Caul of the Liver and if it were a thansgiving offering he laid some of the bread aloft on all then he put his hand under the hands of the owner and he waved his hands this way and that way and up and down and all towards the East and after this waving he salted the inwards and burnt them upon the Altar and the waved breast and shoulder the Priest took for his part and the owner the rest and they were to be eaten It was lawful for the party that brought the Peace Offering to eat his part of it in any part of Jerusalem and so is the Talmudick expression which frequently occurreth in this case to be understood which saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The remaining parts of it were uâ—en not in any City but in any part of the City and this is one of the priviledges of Jerusalem above other Cities l l l Kelim per. 1. sect 8. because the lesser holy things might be eaten in it and not in any other They ordinarily boyled their Peace Offerings in the Temple it self in one of the corners of the Court of the Women where we have observed in its description boyling places for this purpose See 2 Chro. 35. 13. And in the like manner they did at Shiloh upon which business the sons of Eli shewed their wickedness when in stead of contenting themselves with the wave breast and heave shoulder they brought up a Custom to strike a three forked hook into the Cauldron where the peace offering was boyling and to take whatsoever it brought up 1 Sam. 2. The Peace offering of thanksgiving was eaten the same day but a Vow or Free-will Offering might be eaten on the morrow Lev. 7. 15 16. and herein the Priests and the Offerer came under the same restriction for the one and liberty for the other and the whole Families of the one and the other Wives Sons Daughters Servants might eat of them and the Offerer if he would might eat his part in the Temple and the Priests if they would might eat
frankincense upon all Only what was made and baked wafer wise they were anointed with oil and their anointing was to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the form of the letter Chi as the Talmud expresseth it which the Gloss explaineth to be After the form of the Greek Kappa or the Hebrew Teth as is the parting between the Thumb and the Finger that is he poured the oil so upon them that it went this way and that way into two parts 5. g g g Ib. Sect. 1 2. Of some of the meat offerings the Priest took out one handful and burnt it on the Altar and the rest he had for himself to eat and some meat offerings were wholly burnt and the Priest had no part Now these are they of which a handful was taken only and the rest fell to the Priests The unbaked meat offering of fine flower and the four baked the meat offering of Heathens and of Women the Omer of first fruits and the sinners meat offering and that of Jealousie But the meat offering of the High-priests and of the Priests initiation and that that was offered with a drink offering the Priests had no share in these but the Altar had all 6. h h h Tosaph in Menac per. 1. The manner of offering these meat offerings was thus He brought it in a Silver or Golden Dish in which it was mingled and puts it into one of the Holy Vessels of the Service and hallowes it in the Holy Vessel and puts the oil and the frankincense upon it then goes and he brings it up to the South-east horn of the Altar standing on the South-side of the horn He had laid the frankincense on the one side then takes he his handful from the oily place and lays it in the midst of another Holy Vessel and hallows it in the midst of the Vessel then gathers he up the frankincense and lays it aloft and brings it to the top of the Altar there salts it and lays it on the fire and the rest was for the Priests to eat The meat offering that was offered with the daily sacrifice had also a drink offering presented with it and so had divers other Sacrifices the like Num. 15. Now the drink offering was only such a quantity of Wine more or less according to the Sacrifice as is there prescribed which was neither mingled i i i R. Sol. in Numb 15. nor any of it poured into the â—â—re as the meat offering was but it was poured upon the foundation of the Altar as the blood was and when the Wine of the daily meat offering was poured out the Song of the Temple began as we have observed There was a meat offering offered every morning with the morning Sacrifice and yet it is observable that the time of the evening Sacrifice only is called Minchab which was the title of the meat offering and the time of the morning sacrifice not so 1 Kin. 18. 29. And again the time of the Sacrifice is called by the name of the meat offering rather than by the name of the Sacrifice it self Dan. 9. 21. the reason of which is somewhat hard to give and almost as hard to find any that have given any guess at it whether the former were not because the private meat offerings or those of particular persons were most commonly offered in the afternoon or whether it were not because the incense of the evening was offered at the time of the meat offering which at the morning Sacrifice it was not and whether the latter were not because of the variety of materials in the meat offering which was not in the sacrifice it self or because the sacrifice was not compleat till the meat offering came on be it referred to the learned to judge And thus have we a brief account of the nature and manner of their sacrifices for as for the offering of their firstlings and their tenths they were not so different from those mentioned that they need a discourse by themselves and about the Paschals we shall speak anon There are only two things more concerning their sacrifices to be inquired after and they are these First how these sacrifices of sin and trespass offerings and burnt offerings became paid as we have seen how they became due For it may be the Offender had no mind to be at such charges though he knew he did owea sacrifice upon such a sin and trespass but he would spare the cost of a Lamb or Goat and would think it better saved than spent if he could come fairly off and keep his money The provision in this case was twofold Conscience and Penalty and if the first prevailed not the second took place if the offence were known Those that had any Conscience or regard of Religion or of themselves needed no other instigation to bring their offering when they knew they were under an offence that called for it but their Conscience and that regard And they had a double motive to urge them to it first the obedience to Gods Commandment which called for it and secondly the expiation of their sin which they believed was obtained by the offering But if the party were not swayed by Conscience or Religion but had rather and was readier to save his money than either regard Gods Command or his own expiation if there were witness found that came forth and said that he had committed such a sin or trespass it was best for him then to think of setting apart an offering or else he was in danger of a Penalty as he lay under guilt Had he committed sin ignorantly against any of those negative precepts the transgressing against which willfully had brought him under the danger of Cutting off and now when he comes to know that he had done amiss he refuseth to bring that sacrifice that was due for such an offence this contempt and refusal heightned the offence so that now it appeared a wilful sin when he refuseth to seek his peace for it as for one of ignorance and if he were called to an account for it and witness produced of what he had done and he convented he must either clear himself of the action or k k k R. Sol. in Levit. 1. be challenged his offering compare Mat. 8. 4. But as far as this matter rested upon their devotion and where there was true devotion it needed no further promoter the Nation was so zealous of their Rites and the sins that deserved cutting off were brought into so little compass and so plain and not very obvious to be stumbled against through ignorance that the failing to the render of these sacrifices when they became due was indifferently well prevented by one or other of these things either this zeal or their plainness especially this concurring that the People held that ex opere operato these made their peace The letter of the Law was that he should offer of his own voluntary will Lev. 1. 4. And yet saith
Altar and thence took some burning coals and came down These two must go into the Temple now as they go there was a great vessel or instrument or what shall I call it they call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Migrephah which being rung or struck upon made an exceeding great sound and so great that they set it out by this hyperbole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One man could not hear another in Jerusalem when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Migrephah sounded It was as a Bell that they rung to give notice of what was now in hand And the ringing of it as saith the Treatise Tamid served for these three purposes * * * Tam. per. 5. 1. Any Priest that heard the sound of it knew that his brethren were now ready to go in and worship and he made haste and came 2. Any Levite that heard it knew that his brethren the Levites were going in to sing and he made haste and came And 3. the head or chief of the Station hearing the sound of it brought up those that had been unclean and had not yet their atonement made into the gate of Nicanor to have them there atoned for The two men then that are going into the Temple to burn Incense ring upon this Migrephah as they go by it for it lay between the Altar and the porch to give notice to all who were to attend that now the service was in beginning and to chime them in As they go up the steps they two that had been in before to cleanse the Incense Altar and to dress the Lamps go up before them He that had cleansed the Altar goeth in and taketh up his dish Teni and worshippeth and cometh out He that had dressed the five Lamps before dresseth now the other two and taketh up his dish Coz and worshippeth and cometh out He that went in with the Censer of coals after a little office done towards the disposing of the Incense leaves the other there and he also comes out Now he that is left there alone for the burning of the Incense he offers not to kindle it till the president from without with a loud voice give him notice when he shall begin yea though it were the High priest himself that offereth the Incense yet he begins not to do it till the President have called to him Sir offer and assoon as he hath given the signal to the Incense offerer that he shall begin and offer all the company in the Court withdraws downward from the Temple and fall to other of their Prayers SECT VI. The rest of their Prayers BEsides the Prayers and Rehearsal of the Decalogue and of their Phylacteries mentioned before they had three or four Prayers more which they used at the morning Service and they were these * * * Tam. ubi supr The first they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emeth and Jatsib because it began with those two words and it referred to their Phylacteries and it was of this form Truth and stability and firm and sure and upright and faithful and beloved and lovely and delightful and fair and terrible and glorious and ordered and acceptable and good and beautiful is this word for us for ever and ever The truth of the everlasting God our King the Rock of Jacob the shield of our salvation for ever and ever He is sure and his Name sure and his Throne setled and his Kingdom and Truth established for evermore c. ‖ ‖ ‖ Ib. Maym. ubi supr The second is called by the Talmud Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Avodah but by Maymony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Retseh yet they both agree in one as to the prayer it self only the one names it after the first word in it and the other after one of the chiefest words in it The tenor of it was thus Be pleased O Lord our God with thy people Israel and with their prayer and restore the service to the Oracle of thy house and accept the burnt offering of Israel and their prayer in love with well pleasedness and let the service of Israel thy people be continually well pleasing to thee And they conclude thus We praise thee who art the Lord our God and the God of our Fathers the God of all flesh our Creator and the maker of all the Creation blessing and praise be to thy great and holy Name because thou hast preserved and kept us so preserve and keep us and bring back our captivity to the Courts of thy holiness c. A third prayer ran thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appoint peace goodness and blessing grace mercy and compassion for us and for all Israel thy people bless us O our Father even all of us as one man with the light of thy countenance for in the light of thy countenance thou O Lord our God hast given us the Law of life and loving mercy and righteousness and blessing and compassion and life and peace let it please thee to bless thy people Israel at all times In the book of life with blessing and peace and sustentation let us be remembred and written before thee we and all thy people the house of Israel c. And a fourth prayer was used on the Sabbath as a blessing by the Course that went out for a farewel upon the Course that came in in these words He that caused his name to dwell in this house cause to dwell among you love and brotherhood and peace and friendship Compare 2 Cor. 13. 11. Now whereas there is some seeming doubtfulness among the Talmudical writers about the time of these prayers they leaving it somewhat uncertain whether they were uttered immediately before the offering of the Incense or in the very time of its offering the Evangelist Luke hath determined the question and resolved us that the multitude was praying at the very time of the Incense Luke 1. 10. and even the Gloss upon the Talmud it self doth tell us that these prayers were the peoples prayers the last only excepted When those prayers were done he whose lot it was to bring up and lay the pieces of the Sacrifice upon the Altar did that business in that manner as hath been mentioned before namely first flinging them into the fire and then taking them up again and laying them in order After which things performed the Priests especially those that had been in the holy place with the holy vessels in their hands that they had used standing upon the stairs that went up into the porch lifted up their hands and blessed the people Compare Luke 1. 22. Not to insist upon the large disputes and discourses * * * Taanith per. 4 Maym. in Tephil Bircoth cohanim per. 14. 15. that are among the Jews about their lifting up their hands the blessing they pronounced was that in Numb 6. 24 25 26. The Lord bless thee and keep thee the Lord make his face shine upon thee and be
gracious unto thee the Lord lift up his countenance upon thee and give thee peace And the manner was thus they lift up their hands above their heads with their fingers spread and one of them saith over this blessing word by word and they say after him and they make it all one blessing but in the Synagogues they made it three and when they have ended it the people answered Blessed be the Lord God the God of Israel from everlasting to everlasting After this blessing the meat offering was offered and after that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat offering of the High-priest and last of all the drink offering and then began the song and musick of which we have spoken before and upon every stop of the song the trumpets sounded and the people worshipped and having done so at the last close they departed Thus was the ordinary and common service of the Temple Morning and Evening save that at the Evening service there was some small difference from this Rubrick which was not very material as that then they cast not lots for their several imployments but those that the lot had assigned them in the Morning they retained in the Afternoon only about the matter of burning the Incense they cast lots anew amongst those of the house of the Father that served that day that had never burnt Incense in their lives but if all of them had at one time or other been upon that imployment then he that had had it by lot at the Morning Service did also perform it at the Evening likewise at the Evening Sacrifice the burning of Incense was a little later than at the Morning as was toucht before for it was between the laying on of the pieces of the beast upon the Altar and the offering of the drink offering so that then the burning of Incense and the publick Prayers fell in just with the time of the Minchah or meat offering The Priests also lifted not up their hands in blessing the people at the Evening Service on some days as they did in the Morning and the reason why they did not is given and the matter discussed in the beginning of the fourth chapter of the Treatise Taanith but it may seem more tedious to the Reader than either useful or delightsom to insist upon it CHAP. X. The manner of their worshipping at the Temple THE holiness of the place and the equity of that Law Ye shall reverence my Sanctuary did justly challenge all solemn and holy behaviour of them that came to worship there for which as the Law had prohibited all uncleanness from that place so did the great Masters of Traditions prohibit other things which the Law had not named in which provision they did as they did generally in all other things they strained at a Gnat and swallowed a Camel not sticking to make and permit the house of Prayer to be a house of Merchandise and a den of Thieves and yet strict in prohibiting what was of far less faultiness and scandal According to which their punctual preciseness in lesser matters I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * * Beracoth per. 9 Zavim per. 1. Gemara Maym. in Beth Habbech per. 7. No man might go into the mountain of the house with his staff It being reputed as a thing unfit to bring in weapons of striking into that place of peace or to use that place as a journey which was to be a rest or to lean upon any staff there but only on God From this custom it was that our Saviour drove not out the buyers and sellers out of the Temple with a staff but with a whip of cords no staff being permitted to be brought in thither And here it was a strange contradiction in Religion that they might bring cattel to market into the Mountain of the house but they might not drive them in thither with a staff Yet did the man of the Mountain of the house walk up and down the Mountain with his staff and use it to strike too for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Maymonides tells us he cudgelled or punched with his staff those Levites that lay sleeping upon the guards II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * * Ibid. Nor might any man enter in thither with his shoes on his feet This prohibition they took from those words of God to Moses and Joshua Put off thy shoes from thy feet c. Exod. 3. Josh. 5. Under which prohibition and practice was couched that doctrine which the Targum uttereth on these words in Eccles. 5. Take heed to thy feet when thou enterest into the house of God ‖ ‖ ‖ Taâ—â— in Eccles 5. 1. Thou son of man take heed to thy feet when thou enterest into the sanctuary of the Lord to pray that thou go not in thither full of thy sins unrepented of c. And be not as fools which offer sacrifices for their sins and yet turn not from their evil works They might go into the Mountain of the house in their sandals though they might not in their shoes * * * Erach per. 2. in Gemar but the Levites might not go into their desks to sing nor their Priests into the Court to serve no not so much as in their sandals but bare footed III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor might any man enter into the mountain of the house with his scrip or bag purse about him The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by some to signifie a little upper garment that they wore which in Greek from which language they conceive this word is taken is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 21. 7. but I have ventured to render it a scrip or bag purse for the clearer sense of the prohibition that we are about upon some grounds and reasons which I shall give when I have named one or two of their prohibitions more IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor might he come in with the dust upon his feet but he must wash or wipe them and look to his feet when he entred into the house of God How under this might be couched the doctrine of shaking off all worldly thoughts and affections when they were to go about the service of God is ready for every one to observe and needeth no intimation V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor with mony tyed to him in his purse The words of our Saviour to his Disciples when he was sending them to preach are so parallel to these prohibitions that it is more than probability that he speaketh in allusion to these things Provide neither gold nor silver nor brass in your purses nor scrip for your journey neither shoes nor staves Matth. 10. 9 10. And therefore I have the rather translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a scrip and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purse because those two words in our Saviours speech do not only fitly translate these two but that they seem to do
he that stood there never left waving his blaze till he saw all the place of the Captivity full of the like The Country thus seeing these flames and blazes knew that the New Moon had appeared the night before and that the Sanhedrin had concluded the day past for the first day of the Month and so they knew how to count forward But it seems experience taught them in time that by such kind of intelligence they might be and sometimes were deceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Santaritans or prophane persons or some of their enemies that made such flamings for the very nonce that they might deceive them f f f Ibid. per. 1. Therefore they fell to a second way of dispersing their intelligence and that was by sending Messengers up and down the Country for this purpose What a toil would a good Almanack have saved nay an indifferent one would have given as much or more certainty about this matter than this way did or could do because of the slipperiness of it in several particulars These Messengers were sent abroad upon this errand only seven moneths in the Year As 1. In the Month Nisan that the People might know the right day of the Passeover 2. In the month Ijar because of the second Passeover or the Passeover in the second month 3. In the month Ab because of the Fast on the ninth day 4. In the month Elul because of the beginning of the year the next month after for Elul was most ordinarily mensis vacuus or a month of nine and twenty days only and so they knowing the first day of Elul they might observe the thirtieth day for the first of Tisri or the beginning of the year And if on the thirtieth day they found not either by the sight of the Moon or by some intelligence from the Sanhedrin that that proved the first day of the month they kept the next after also for it that they might make sure 5. In Tisri because of the day of Expiation and feast of Tabernacles 6. In Cisleu because of the Feast of Dedication 7. In Adar because of the Feast of Purim The knowledge of the certain day of the three Festivals Passeover Pentecost and Tabernacles being thus imparted to all the Country they were by the Law to resort to Jerusalem at the times appointed and to keep the Feast and to rejoice there Their appearance there was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raaiah and their festivating and rejoycing was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chagigah Their appearance was made in the Court of the Temple the first holiday in the festival Week and they were to bring their sacrifice for their appearance and peace offerings for the Hagigah or for the solemnity of the Festivity and their peace offerings for their rejoycing and these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Peace offerings of joy g g g Hâ—gigaâ— per. 1. There were some that were acquitted and excused from this appearance as Men-servants that were not made free the deaf dumb silly lame unclean uncircumcised those that were very old the sick tender and unable to travel afoot and infants till they were able to walk up to the Mountain of the House holding their Fathers by the hand And as miraculous providence did preserve their Families in the Country when they were gone up to these solemnities and had left at home none but Women Children and some Men-servants which were not free so it was little less than a Miracle that all these vast multitudes of People should find provision and accomodation for them when they came to Jerusalem And this the Talmudicks do justly take notice of as a special wonder and remarkable work of God of which they have this observation h h h Aboth R. Nathan per. 34. Ten wonders say they were shewed to our Fathers at the Sanctuary No Woman ever proved abortive by the smell of the flesh of the Sacrifices And no man ever stumbled in Jerusalem Neither did any man ever fall in Jerusalem Nor was there ever abortion in Jerusalem Nor did any man ever say to his fellow I have not found a fire where to rost my Paschal in Jerusalem Nor did any man ever say to his fellow I have not found a Bed in Jerusalem to lie in Nor did ever any man say to his fellow My lodging is too strait in Jerusalem c. CHAP. XII Of the manner of the celebration of their Passeover THE great and mysterious Sacrament of the Passeover is so copiously related and the History of it given in Exod. 12. that it is needless to speak any thing of it as to its story But the celebration of the Passeover in after times especially in the times of our Saviour when traditions were come to their height did so far differ in various circumstances from that that was ordained in Egypt and had so various Rites put upon it by their Traditions above that that the discovery of the manner of it in those times deserveth some copious discourse and scrutiny from their own Traditions and Antiquities that put those circumstances upon it It will therefore not be amiss to trace these particulars step by step out of such Writing and Writers as speak purposely and largely of this matter and that the rather because the New Testament in several places and passages doth refer to some of the circumstances which we call additional First therefore we will begin with the difference which the Jewish Doctors hold out between the Passeover in Egypt and the Passeover in succeeding ages which a a a Tosaphta in Pessach per. 8. Tosaphta on the Treatise Pessachin holdeth out thus The Passeover in Egypt the taking of it up was on the tenth day and the killing of it was on the fourteenth and they were not guilty for it of cutting off The Passeover in succeeding generations they are liable concerning it to cutting off Of the Passeover in Egypt it is said Let him and his neighbour next to him take a Lamb but it is not so said of the Passeover in succeeding generations But I say saith R. Simeon it is so said of the Passeover in future times And that because a man should not leave his neighbour whose house is near unto him to keep his Passeover with his companion for it is said Better is a neighbour that is near than a Brother that is far off The Passeover in Egypt was not charged with sprinkling the blood and fat upon the Altar but it is otherwise with the Passeover in after times Of the Passeover in Egypt it is said Ye shall put of the blood upon the two posts and the upper door post but it is not so with the Passeovers afterward At the Passeover in Egypt it is said None of you shall go out of the door of his house till morning but it was not so in after generations The Passeover in Egypt was slain by every one in his own house but the
the Reader comparing the action of our Saviour at his last Passover he will easily perceive that the mention of the first thing he did is coincident with the third cup or the cup of blessing which he biddeth them to divide among themselves And then he taketh some of the unleavened bread again and blesseth and breaketh and giveth to be eaten for his body from henceforth in that sense that the flesh of the Paschal Lamb which they had newly eaten had been his body hitherto And that which was commonly called the cup of the Hallel he taketh and ordaineth for the Cup of the New Testament in his Bloud and after it they sung the Hymn or the Hallel out and so he went out into the Mount of Olives CHAP. XIV SECT I. Of the Solemnity and Rites of the first day in the Passover Week of the Hagigah and Peace Offering of rejoycing THE next day after the Passover was eaten was holy and no servile work to be done in it but it was accounted and kept as a Sabbath and so it is called Lev. 23. 6 7 15. a a a Talm. in Hagigah per. 1. Maym. in Hagig per. 1. On this day all the Males were to appear in the Court of the Temple and to bring with them a burnt offering for their appearance and a double peace offering one for the solemnity and another for the joy of the times The offering for their appearance was called Corban Raajah and they conclude it due from these words None of you shall appear before me empty Exod. 23. 15. Yet if any one failed of bringing such a gift his shame and his conscience go with it but there was no penalty upon him because though he had broken a Negative Precept yet there was no work nor action done by him in it The peace offerings for the solemnity of the time were called the Hagigah and they were to be of some Beast Bullock or Sheep Hereupon in 2 Chron. 30. 24. 35. 7. 8. there is mention of Bullocks and Oxen for the Passover and in Deut. 16. 2. there is speech of sacrificing the Passover of the herd which cannot be understood of the Passover that was to be eaten on the fourteenth day at Even for that was punctually and determinately appointed to be of Lambs or Kids Exod. 12. 5. but it is to be construed of these peace offerings which were for the solemnity of the time And this is that which the Evangelist John calleth the Passover when he saith The Jews went not into Pilates judgment Hall lest they should be defiled but that they might eat the Passover Joh. 18. 28. For they had eaten the Paschal Lamb the night before They held themselves obliged by the Law as to appear at the three solemn festivals and to pay their offerings and their services then due so to make merry and to rejoyce and cheer up one another because it is said Thou shalt rejoyce before the Lord Deut. 16. 11 14 c. And hereupon they took up the use of Wine at the Passover Supper as was observed before and hereupon they took up other peace offerings besides the Hagigah at the Passover solemnity and called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The peace offerings of rejoycing And by the offering of these two sorts of peace offerings it is like they thought themselves the better discharged though they brought not the offering of their appearance for if they brought these they might the better think they appeared not empty And so Levi Gershom construeth that passage concerning Elkanah that he went up yearly from his City to Shiloh to sacrifice to the Lord in application to these sorts of peace offerings rather than any other offering for it meaneth saith he that b b b R. Lev. Gersom in 1 Sam. 1. he sacrificed his peace offerings of rejoycing and his peace offerings for the Hagigah The time for the offering of these they accounted the first day of the Festival to be most proper and they strove to dispatch upon it that they might return home the sooner but if these Sacrifices were offered in any day of the Festival it served the turn On this first day of the Feast when these great matters were to be in hand namely their appearing in the Court and offering these their Sacrifices of solemnity and rejoycing at the last Passover of our Saviour they shewed themselves otherwise employed for on this day they crucified the Lord of Life In reference to whose judging condemning and executing though it be somewhat beside the bent of the present discourse let the Reader scan two or three of their Traditions 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c Maym. in Sanhedr per. 6. They might begin no judgments in the night nor received they any witness in the night but the judgments were to be in the day only yet were they in the examination and judgment of our Saviour all night long 2. d d d Talm. in Sanhedr per. 1. The judging of a false Prophet was only to be by the great Sanhedrin of seventy and one Under this notion they blasphemously accused and arraigned our Saviour Joh. 18. 19. Luke 23. 2. and unto this those words of his refer Luke 13. 33. It cannot be that a Prophet perish out of Jerusalem 3. e e e Ib. per. 1. They put not an Elder that transgresseth against the determination of the great Sanhedrin to death neither at the Sanhedrin that was in his own City nor at the Sanhedrin that was at Jabneh but they bring him up to the great Sanhedrin at Jerusalem and keep him till a solemn festival and execute him at the Feast according to what is said That all the People may hear and fear c. SECT II. The second day in the Passover Week The gathering and offering of the first fruits Omer THE first and last days of the solemn festival Weeks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy days or good days and the observation of them differed little in strictness from the observation of the Sabbath See Lev. 23. 7 8 c. Now the days between them were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moed Katon or the lesser solemnity a a a Talm. in Moed Katon per. 1 c. in which although there were not the like strictness of observance that there was of the Holy days yet was there a distinction made betwixt them and other ordinary times and divers things were prohibited especially by their Traditions to be done in them which were permitted to be done on other days And as for the service and imployment in the Temple there was commonly more work and sacrificing on these days than on other ordinary days because the peace offerings due or reserved to that time could not all be dispatched on the other days but did take up much of these days and did find the Priests more than ordinary attendance and imployment about the Altar On this day that we have
Bethsaida p. 237. How Miracles were wrought in the Name of Jesus by one that was not a Disciple p. 241. To change the Form of a Creature is the greatest Miracle p. 504. The first Miracle Christ worketh was at a Marriage with the reasons of it p. 540. They first began when Moses was in the Wilderness before he went into Egypt p. 701 702. Miracles were wrought by the shadow of Peter as it seemeth 764 Mishnah is all the Jews Cabbala or Traditional Law in one Volume compiled by Rab. Judah President of the Sanhedrim about Anno Dom. 190 or 200 and one hundred and fifty years after Jerusalem was destroyed p. 369. The Jews deeply engage themselves to stand by this and the Talmuds p. 372. It s one part of the Talmud 997 Miter and the golden Plate that was fastned on it what 906 Moloch what sort of Idol whence the Name where and how worshipped in his Seven Chappels p. 783 784. Molech Milcham Malcham the same with Moloch which was also called Baal Page 783 784 Monarchies the five Monarchies were the Babilonian the Mede-Persian the Grecian the Syrogrecian and the Roman which begun in the Monarchy of the Cesars 348 Month in the year which the most famous 427 Money changers what 213 550 551 Moon and Sun being darkned signifies the eclipsing the Glory and Prosperity of a Kingdom or People p. 344. New Moon the strange laborious way the Jews had notice of its appearance 950 951 Moral Law what p. 475 476. The Moral and Ceremonial Law differ much from the Gospel 500 Moriah within Jerusalem what p. 1049. Where situate whence the derivation of it 1049 1050 Morning Sacrifice the killing of it 943 944 Moses how born how a Type of Christ. p. 24. How low before his ascending the Government p. 25. He sojourned where Mahomet rose p. 25. Moses and Aaron what their fault that they were debarred the entring into Canaan p. 36. His birth was supernatural p. 700. He was highly guilty of distrust or unbelief concerning Israel's coming out of Egypt p. 25 702 703. He fasted three Fasts of forty days apiece 715 716 Mountain put for Imperial Power 343 Mountain of the Temple how large p. 1050. * It s prospect 1053. * Mountains what 's meant by removing them 254 Mout Acra Moriah Sion were within Jerusalem p. 1049. * Mount Olivet faced Jerusalem and was divided from it by the Valley of Tophet c. 1052 1053. * Mount Olivet why used by Christ to preach in 257 Murder strangely punished 1002 Musick divine among the Jews what 923 924 Musick used in the Temple what 919 to 924 N. NAMES in Scripture are frequently changed or inverted by the Holy Ghost and by the People c. and why p. 78 79 84 88 122. Names given to Children how when and by whom p. 421. Names changed in Scripture is frequent and most commonly for the better p. 531. How and why they are changed p. 531 532. Several Names given to Men in Scripture did arise from some singular Quality or Action referring to them p. 534. Names or Titles among the Egyptians had two distinguishing things to be observed in them p. 704 705. Names in Scripture Phrase denote Men rather than Women 743 Name of God is put for God himself 396 Naming of Children sometimes was by the Mother as soon as born sometimes by the Standers by but the Father at the Circumcision had the casting voice whether the Name should remain so or no. 421 Nazarites where they offered how durable or short their Vow if they cut their Hair in the Country they were to bring it to the Temple at Jerusalem to burn 1092. * Negation sometimes is only of Trial when it seems to be of Denial as Gen. XIX 2. Matth. XV. 26. 544 Negative and Affirmative words are commonly used together in Scripture for Elegancy 513 Neighbour who is such an one 244 245 Nero the Emperor in his first five years did exceed the most in goodness p. 300. But afterwards he destroyed the Christians for a Plot laid by himself against them The Heathens for real Plotting against him p. 334 335. In the close he grew endless cruel Page 334 335 Nestorius made two Persons of the two Natures confuted 397 New Heaven what 450 New Earth what 450 New Jerusalem and the Kingdom of Heaven begun Anno Mundi 4000. just when the City and Temple were destroyed 487 Nicholaitans what 779 Nicodemus one of the great Sanhedrim p. 213. Supposed to be mentioned in some great Story in the Talmud 565 Night for the Study of the Law was highly valued by the Jews 566 Niniveh's Conversion was a very wonderful thing 1006 1007 Ninth hour used for three a Clock in the afternoon 843 Noah's Flood its Nature time of beginning and duration p. 6 to 9. His Drunkenness was some number of years after the Flood 9 Number twenty six is something rare p. 37. Singular put for the Pleural why p. 420. Marg. Number difference in it in Scripture is no strange thing 496 O. OBADIAH who he was and when he prophesied Page 96 Offences there ought to be three causes of their punishing 415 Offending Brother how to be delt with 241 Offering any Woman might come into the Court through the Gate of the Women when she brought an offering 1020. * Offerings were of several sorts c. 926 940 See Burnt Offering Drink Offering Meat Offering Peace Offering Sin Offering Trespass Offering Officers in the Sanctuary their Names and Offices p. 1104. * In the Temple and their Offices 2012. * Officiousness unthanked 801 c. Old Testament how divided by the Jews 264 265 Omer what sort of measure 546 Ophitae Evia what 1022. * Ordination was first performed by Christ near Capernaum p. 223. Ordination till Hillels time a publick Teacher having been ordained himself had authority and used to Ordain his Scholars as he saw them fit but for honour to Hâ—llel Ordination was in time centered in the Sanhedrim 612 Overseers or Presidents over the Times of Service the Doors the Guards the Singers the Symbal Musick the Lots the Birds the Seals or Tickets the Drink-offerings the Sick the Waters the Making of Shew-bread Incense the Vail and Garments for the Priests what 903 904 Oyl to anoint the sick used by the Primitive Christians as Physick not as a charm as the Jews used it and the Elders to be present to pray and instruct p. 333. The Anointing Oyl how compounded p. 2051. * This Oyl was not used in the second Temple and therefore the High Priest was consecrated by putting on the Holy Vestments 2051. * P. PAPACY even at its first beginning helped to set up Heathenism again Page 355 Parbar the Gate where situate 1056. * Parables why Christ spoke so much in them Page 229 Pardon is to be obtained by repentance 1000 Paschal Lamb how prepared 260 Pashur there were two of the Name 118 Passage of Israel through Jordan took up twelve miles which was about
confirmed by his Hand and the Great Seal of England And thus rooted out here he replanted me and ready to be rooted out elsewhere he preserved me rescued me from danger freed me of my fear so that now I as well as my Worthy predecessors have this to boast of that I have a King to my Patron But far be it far be it from me most unworthy Man to boast all this most Great most Merciful Prince redounds to your Praise alone and let it do so rather let England glory in such a Prince and let the Prince glory in such Mercy Triumph Cesar triumph in that brave Spirit of yours as you well may You are Charles and you conquer you subdue all by pitying delivering giving and forgiving all That conquest I shall always acknowledge with all humility and thankfulness and thou little Book and you trifling Sheets wheresoever ye shall fly tell this abroad in my Name every where and to every man That although there be nothing else in you worthy to be read yet that this my sincere profession may be read and heard that next after the Divine Mercy I ow to the mercy of the King that I enjoy this sweet leasure for Learning that I enjoy these quiet Retirements that I enjoy a House that I enjoy my Self So O Father of the Country may the Father of Mercies reward you seven fold and seventy times seven fold into your bosom and may you feel every day the benefit and sweetness of doing good by the recompences that are made you by Heaven Thus may your Mercy ever triumph and ever reap as the fruit of it the eternal favour of the Divine Mercy Thus may England be Crowned for a long time with her King and may the King be Crowned for ever with the Love of God with his Protection his Blessing his Grace his Glory Made these Vows Ian. I. 1661. TO THE RIGHT REVEREND Father in CHRIST GILBERT BY THE DIVINE PROVIDENCE LORD BISHOP OF LONDON THE Sacrifice by the Law was to be delivered into the hands of the Priest and to be offered by him and since your hands Reverend Prelate vouchsafed to offer my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petitions to the Kings Majesty I now become an humble Petitioner that those hands would please to offer also my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Testimonials of my thanks I bring the first fruits of my replantation which the Royal favour indulged me by the intercession of your Honour when I had been rooted up For since by that Favour I am restored to these Seats to peace and my studies there is nothing I now desire besides nothing more than that that most excellent Prince may perceive that he hath not been a Benefactor to an ingrateful person however unworthy however obscure and that your Honour may see that you have not interceded for a forgetful person howsoever undeserving I shall never forget Great Sir with how much kindness and candor your Honour received me in my straits altogether unknown to You and whose face You had never before seen with how great concern You pleaded my cause before the Kings Majesty before the most Honourable the Lord Chancellor of England and before the right Reverend my Diocesan how your Honour consulted for me wrote Letters laid Stops that my ruine might not proceed beyond a possibility of restoration All which while I reflect upon which I ever do and while together with that reflection I consider what obligation lays upon me on one hand and my own meanness on the other on one hand how unworthy I am of so great favour and how altogether unable to make any recompence on the other what else is left me but to fly again to the same Kindness humbly imploring it that as it at first so obligingly received me a person unknown and unworthy so it would now entertain me known and bound by so great obligation and approaching with all the thanks I can give Those thanks so due to your Honour I have committed to these papers unlearned indeed they are and undressed but such as carry Sincerity with them though not Learning Thankfulness though not Eloquence And I have intrusted this charge with them the rather because I suppose they may disperse themselves far and near and perhaps may live to posterity and that which I desire of them is that they would declare to all how endebted he is to your Honour and to your great Humanity with how great obligations he is bound to You and with how grateful a mind and inward affection he professeth all this and will acknowledge it for ever Who is My Lord Your Honours most obliged Servant IOHN LIGHTFOOT A CHOROGRAPHICAL DECAD Searching into some Places OF THE Land of ISRAEL Those especially whereof mention is made in St. MARK WHEN this our Evangelist whom we have undertaken to handle makes mention of some places in the Land of Canaan whose situation is somewhat obscure and more remote from vulgar knowledge I might seem to be wanting to my task if I should pass them over unsaluted and not clear them as much as lyes in me with some illustration which I thought very convenient to do here in the very entrance partly lest by the thrusting in of these discourses into the body of this Comment whatsoever it be the order of it might be too much broken and partly because I would do the same here that I did before my Animadversions on St. Matthew The places which here are handled are these I. Idumea Mark III. 8. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Wilderness Chap. I. 4. III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Treasury Chap. XII 41. IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Village over against Chap. XI 2. V. Dalmanutha Chap. VIII 10. VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Borders of Tyre and Sidon Chap. VII 24. VII The Coasts of Decapolis Chap. VII 31. And to compleat the Decad are added VIII Some Measurings IX Some places here and there noted X. Concerning some Inhabitants of the Land That I have enlarged upon some places besides those in the Evangelists I have done it for the Readers sake to whom I hope it will not be unacceptable to hear such things which do either bring with them profit or pleasure or at lest such as are not commonly heard of CHAP. I. I. Idumea II. A few things of Pelusium III. Casiotis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cas-Iah Exod. XVII 16. IV. Rhinocorura The Arabic Interpreter noted V. The Country of the Avites a part of of new Idumea VI. The whole Land of Simeon within Idumea VII The whole Southern Country of Iudea within Idumea VIII Concerning healthful Palestine SECTION I. Idumea Mark III. 8. THERE was a time when the Land of Israel and Idumea were not only distinct Countries but separated with an iron Wall as it were of Arms and Hostility but I know not how Idumea at last crept into Judea and scarcely left its name at home being swallowed up in Arabia They were truths
festis At each of the feasts which pleases me not at all For it is plainly said by Pilate himself That I should release unto you one at the Passover Joh. XVIII 39. And the releasing of a prisoner suites not so well to the other feasts as to the Passover Because the Passover carries with it the memory of the Release of the people out of Egypt but other feasts had other respects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would render by way of paraphrase According to the nature and quality of the feast which was a monument of release The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and there used by the Syrian and the Arab for feast and especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remind me of that Disputation of the Gemarists upon the second word in the Tract Avodah Zarah namely whether it be to be writ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby is denoted a feast day of the Heathens VERS VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barabbas LET us mention also with him a very famous rogue in the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Dinai whose name also was Eleazar Of whom they have this passage worthy of Chronological observation b b b b b b Sotah fol. 47. 1. From the time that murtherers were multiplied the beheading the red Cow ceased namely from the time that Eleazar Ben Dinai came who was also called Tichinnah ben Perishah but again they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The son of a murtherer Of him mention is made elsewhere c c c c c c Chetubh fol. 27. 1. And Kelim fol. 12. 2. where it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Donai See also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ben Nezer the King of the Robbers d d d d d d Chetubh fol. 51. 2. VERS XXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coming out of the Country or field 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Betsab fol. 31. 1. They bring wood out of the field on a Feast day either bound together or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from some place fenced round or scattered The Gloss there is They bring wood on a feast day out of the field which is within the limits of the Sabbath if it be bound together on the Eve of the feast day c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a place watched and fenced in every wâ—râ— And Rambam writes Rabbi Jose saith If there be a door in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a fenced place although it be distant from the City almost two thousand cubits which are the limits of the Sabbath one may bring wood thence It may be conceived that Simon the Cyrenean came out of the field thus loaded with wood and you may conceive that he had given occasion to the Souldiers or Executioners why they would lay the Cross upon him namely because they saw that he was a strong bearer and instead of one burthen they laid this other upon him to bear VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was the third hour and they crucified him BUT John saith Chap. XIX 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was the preparation of the Passover and about the sixth hour namely when Pilate delivered him to be crucified From the former clause It was the preparation of the Passover hath sprung that opinion of which we have said something before concerning the transferring of the eating of the Lamb this year to the fifteenth day For they think by The preparation of the Passover is to be understood the preparation of the Lamb or for the eating of the Lamb. For which interpretation they think that makes which is said by the same John Chap. XVIII 28. They would not go into the Judgment Hall lest they should be defiled but that they might eat the Passover And hence it is confidently concluded by them that however Christ eat his Lamb the day before yet the Jews were to â—â—t theirs this very day We will discourse first of the day as it here occurs under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The preparation of the Passover and then of the hour I. Every Israelite was bound within that seven days solemnity after the Lamb was eaten to these two things 1. To appear before the Lord in the Court and that with a Sacrifice 2. To solemn joy and mirth and that also with Sacrifices The former was called by the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appearance The latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chagigah The Festival 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f f f f f f Chagigah c. 1. hal 1. All are bound to appear except deaf and dumb fools young children c. And a little after The School of Shammai saith Let the appearance be with two silver pieces of mony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Chagigah be with a Meah of Silver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The School of Hillel saith Let the Appearance be with a Meah of Silver and the Chagigah with two pieces of Silvr The Gloss writes thus All are bound to make their Appearance from that precept All thy Males shall appear c. Exod. XXXIII 17. And it is necessary that they appear in the Court in the Feast He that appears when he placeth himself in the Court Let him bring a burnt offering which is by no means to be of lâ—ss price than two peices of silver that is of two Meahs of Silver They are bound also to the Peace offerings of the Chagigah by that Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall keep it a Feast to the Lord Exod. XII 14. Rambam upon the place thus saith the Lord let them not appear before me empty Deut. XVI 16. That is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him bring an oblation of a burnt Sacrifice in his hand when he goes up to the Feast And those burnt Sacrifices are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Burnt Sacrifices of Appearance and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appearance without the addition of the word Burnt Sacrifice And the Chagigah from thence because the Lord saith Ye shall keep it a Feast to the Lord. It means this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That a man bring Peace offerings and these Peace offerings are called Chagigah II. Of these two namely The Appearance and the Chagihah the Chagigah was the greater and more famous For First Certain persons were obliged to the Chagigah who were not obliged to the Appearance g g g g g g Chagigah fol. 2. 2. He that indeed is not deaf but yet is dumb is not obliged to Appearance but yet he is obliged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rejoyce It is true some of the Gemarists distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chagigah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoycing h h h h h h Fol. 9. 2. But one Glosser upon the place alledged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which he saith of Rejoycing
hinges upon which it turns n n n n n n Joma fol. 39. 2. Forty years before the destruction of Jerusalem the Gates of the Temple open'd themselves of their own accord Rabban Jochanan ben Zacchai declaim'd upon it saying O Temple Temple why dost thou terrifie thy self I know thy end will be destruction for so Zachary the Son of Iddo hath prophesy'd concerning thee Open thy doors O Lebanon c. The rest that follows doth plainly enough speak out desolation and ruin ver 2. 3. but particularly that is remarkable ver 6. I will deliver them every one into their neighbours hands how manifestly doth it agree with those intestine broils and discords those horrid seditions stir'd up amongst them And into the hands of their King i. e. of Cesar concerning whom they may remember they once said We have no King but Cesar. II. He describes the evil shepherds of the people under a Triumvirate ver 8. Three Shepherds also I cut off in one month c. i. e. the Pharisees the Sadducees and the Essenes which interpretation though it cannot but sound very unpleasingly in Jewish ears yet is it what seems abundantly confirm'd both from the context and the history of things They therefore would turn the edg of the Prophesie another way the Gemarists understanding the three Shepherds of Moses Aaron and Miriam o o o o o o Yaaâ—ith fol. 9. 1. Jarchi would have it the house of Ahab the house of Ahaziah and his Brethren Kimchi the Sons of Jehoahaz Jehojakim and Zedekiah Aben Ezra saith Perhaps they are the High Priest Joshua the person anointed to the wars and the Sagan or perhaps Haggai Zachary and Malachi c. But what can be more clear than that the Prophet speaks of those Shepherds that had wasted and corrupted the flock and who when the true Shepherd of the sheep should reveal himself would do the like again and who should these be but the Principals and chief heads of Sects and the leaders of the people the Pharisees the Sadducees and the Essenes Object But how can these properly be said to be cut off by the great Shepherd when he should come whereas it is well enough known that these Sects lived even after the death of Christ nay after the ruins of Jerusalem not to say that Pharisaim hath its being amongst the Jews to this very day Answ. So indeed it is said that under the Gospel The Nations should not learn war any more Isa. II. 4. and that there should not be an infant in age or one under age in the new Jerusalem Isa. LXV 20. whereas we find enough of war in every generation and that infancy or ignorance in Divine things abounds still But nevertheless God had done his part toward the accomplishment of such Prophesies namely he had brought in the Gospel of Peace and the Gospel of Light that nothing should be wanting on his side that peace might reign on the Earth and infancy in Divine things should be no more so did this great Shepherd bring in the Evangelical Doctrine the Oracle of Truth and Religion which did so beat down and confound all the vain Doctrines and Institutions of those Sects that as to what related to the Doctrine of Christ there was nothing wanting to have cut off those heresies and vanities III. This great Shepherd broke that Covenant that had been made and confirm'd with that people ver 10. I took my staff which was called Beauty and I cut it off that I might break my Covenant which I made with all the people With all the people i. e. with all Israel the Ten and the Two Tribes too And in the 14 ver the affinity and kin which was betwixt Judah and Israel is dissolv'd which it would not be amiss for those to take serious notice of who as yet expect an universal conversion of the whole Nation of the Jews Let them say by virtue of what Covenant if the Covenant of Grace that makes no difference betwixt the Jew and the Greek nor knows any one after the flesh If by virtue of the Covenant peculiarly made with that people that was broken and dissolv'd when God had gather'd his flock out of that people For IV. The great Shepherd when he came found that there must be a flock gather'd in that Nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. XI 5. A remnant according to the election of grace and these he took care to call and gather before Jerusalem should be destroy'd Zachary himself calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flock of slaughter and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poor of the flock ver 7. Where by the way whoever compares the Greek Version in this place must needs observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the poor is by those Interpreters jumbled and confounded into one word For instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the poor of the flock knew they read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Canaanites shall know the sheep c. So instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this or for you O poor of the flock ver 7. they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the land of Canaan Whence after that we have taken notice that they read Nun finale in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as not final I have some suspicion that these Interpreters might have had an eye upon the reduction of the dispersed captivity into the land of Canaan according to the common expectation of that Nation But this only by the by That of the Apostle ought to be strictly heeded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even so then at this present time also there is a remnant according to the election of grace Which is indeed as the Gnomon to that Chapter and above all other things does interpret best the Apostles mind for he propounds to discourse not concerning the universal call of the Jews but of their not being universally rejected which may very easily be collected from the very first verse of this Chapter Hath God cast away his people that is so cast them away that they are universally rejected God forbid for I my self am an Israelite and am not cast away This argument he pursues and illustrates from the example of those most corrupted times the age wherein Elijah liv'd when they threw down the Altars of God slew his Prophets and not a few worship'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baal of the Zidonians whom Ahab had introduc'd and almost the whole Nation worship'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Golden Calf or Cow which Jeroboam had set up And yet even in that worst state of affairs saith God I have reserv'd to my self seven thousand men who have not bow'd the knee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Golden Calf the common and universal error of that Nation much less 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Baal of the Sidonians Even so saith the Apostle at this very time there is a remnant plainly intimating that he does not
if that condition will be a blessing to him and will forward and help him on the better to Grace and Peace the end of the Covenant then he shall have it A man prosperous in the World grows proud secure insulting Is this Covenant Prosperity No it is clean contrary to the end of the Covenant which is the forwarding men in grace So that I may wind my assertion higher That outward peace and plenty is so little a sign of Peace with God that it is oftentimes a sign rather of his enmity See Eccles. V. 13. There riches are said to be kept for the owners thereof to their hurt And Mal. II. 2. There God threatens to curse these blessings But I need say no more upon this point but only to mention that our Saviour sets his Peace and this peace of the World in opposition in XIV Joh. 27. 2. There is another false coin that counterfeits Peace with God and that is mens having peace in their own consciences I shall discover how deceiveable it is by speaking to this second assertion That inward peace in the Conscience doth not at all infer having Peace with God And let me add a third and speak reversely That having peace with God doth not necessarily infer inward peace of Conscience 1. That inward peace in the Conscience doth not infer having Peace with God By inward peace in the Conscience I mean the opposite to pangs troubles storms of conscience And this peace is the common temper of the most consciences in the world they have no disquiet at all Who hath used to visit the sick on their dying beds hath he not found it too common that Conscience hath been in this temper I thank God nothing troubles me all is quiet in my Conscience As Elisha over Hazael upon foresight of his mischievousness to come so could I weep over such a poor Soul to see it go out of the World with such a delusion as this in its right hand Ah! say not peace peace when there is no peace For here indeed is neither peace with God nor peace of Conscience properly so called But if you will have the Spirit of God to word it it is the Spirit of slumber Rom. XI 8. It is an impenitent heart Rom. II. 5. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 past feeling Eph. IV. 19. In a word it is a Nabals heart dead within him And that such a Conscience should be quiet it is no wonder for mortui non mordent But it would be a wonder if such a peace in the Conscience should be a sign of peace with God Into such a peace let not my Soul my Conscience enter It was a strange request of him that said to his Father Smite me I pray thee But I hardly know a more pertinent request that a sinner can put up to God and it must be mine continually and I know that all that know what belong to the right frame of Conscience will pray with me Lord smite me I pray thee wound me lash my Conscience and spare it not rather than suffer me to lye and dye and perish under such peace of Conscience as this is if such stupidity may be called peace Doth any one by such a peace of Conscience as this argue his peace with God I must now also wind this assertion higher as I did the former It is so far from inferring peace with God that it directly argues peace with the Devil And our Saviour the God of Truth and the Prince of Peace bears witness to it Luk. XI 21. 2. But doth not Peace with God argue or infer Peace of Conscience That is the second thing I should speak to And here I could insist with delight for it is a very material case of Conscience It is a mystery in Divinity and experience that an unregenerate person can hardly be driven off from presuming on his Salvation and that a regenerate man can hardly be brought to hope of his Salvation That he who is furthest from having peace with God should scarcely be driven from not doubting of his peace with him and that he that undoubtedly hath his peace with him should so hardly be driven off from doubting it Many a good Soul is in the world that is justified and hath without question quoad re◠ipsam his peace with God according to the divine Oracle of the Text and yet is as it the fence of it exceeding far from peace of Conscience full of troubles and fears at all times Think you not David was justified and that his peace was made with God Who can doubt it And yet you have him sore broken Psal. XXXVIII 8. Think you not that he that penned the seventy seventh Psalm was justified and had peace with God be he David or Asaph Who can doubt it And yet you have his sore running c. vers 2. Was it not he that composed the eighty eighth Psalm justified and had peace with God It is past all question and yet you have him sadly bemoaning at vers 15 16. That from his youth up all his life he was so terrified in Conscience that he was even distracted and that he felt the fierce wrath of God go over him and his terrors cutting him off But let my lot be with such mourners of Zion let me have such breakings of heart whilst others delight to be secure Let me be in tears and such trembling of Conscience as these men were and those that delight in having no trouble there let them take it to themselves If this case were inconsistent with having peace with God then were such a condition of all mens most miserable but it is so far from being inconsistent that it is the common and constant condition of all that obtain peace with him though it be not alike to all and in the same degree It may seem as snow in Harvest to speak of a mourning afflicted grieved Conscience at a Feast of mirth but to shew that yet such an unquiet Soul may be for all that at Peace with God will make the case like that at the laying the foundation of the new Temple in Ezra Chap. III. that the sound of rejoycing may drown that of weeping I could gladly and delightsomly as I said speak to this case and shew for the comfort of such afflicted Consciences how little their case doth deny having peace with God how comfortable such a condition is though it be bitter also I might clear the state and nature of such mens Condition Partly by observing under what predicament such a case comes in the Covenant of Grace Partly by observing the quality of such trouble and how clear it is from being sinful Partly by observing the extent of the ability of Conscience to judge of a mans estate Partly by observing the proper original from whence it ariseth in the Soul it self Partly by observing the purpose of God in stating Conscience in such a Condition By every one of which might be
oppressed to pull the unjust gotten prey from the jaws of the cruel to punish the evil to incourage the good and to cause Righteousness to run down like a stream and Judgment like a running brook If any desire further proof I must remit him to such Prophetick prediction as these Kings shall be thy nursing Fathers c. And I will give them Judges of themselves and Rulers of their own people And let them but compare the difference of the Jews condition when they were under the Government of Heathens in their own Land Persians Grecians Romans and when they were under the Government of those of their own Blood and Nation And it deserves more observation than most men bestow upon it that Paul appealed from the Bench of his own Nation to a Heathen tribunal a thing I believe hardly ever paralleld in that Nation but it shews what a wretched condition they were then come unto Now I call that a Gospel Mercy 1. That is for the benefit of those that profess the Gospel And that Christian Magistracy is so he knows not the meaning of Christianity and Christiâ—â— Magistracy that can deny it 2. That is a Gospel Mercy that is dispensed by Christ in a Gospel way of dispensation and that Christian Magistracy is so I shall evidence to you by this demonstration There is a Magistracy in Turkey China and Tartary as well as in England and there were a Senate at Rome as well as a Parliament in England and all disposed by Christ who is made Lord of all but there is as much difference betwixt the way of dispensation as there is betwixt Christs ruling over all the World as he was Creator and dispensing common bounty and his ruling in his Church as Mediator and dispensing peculiar mercy As much as betwixt his ruling in all Nations as the Conqueror of all Gods enemies and his ruling in his Church as the Saviour and Mediator of his people God hath made him Lord and Christ Act. II. 36. There is more distinction in the words than many are aware of He is Lord over all He is Christ to his own chosen 3. That is a Gospel Mercy that doth promote and advance the efficacy of the Gospel And that a Christian Magistracy doth so if it need any proof I shall shew it by this one instance There are great promises in the Prophets of mercy to be exhibited under the Gospel which seem incredible and which some look for still to be accomplished according to the letter and hence their expectation of such glorious times to come whereas they are accomplished long ago and accomplishing daily but never were nor ever shall be according to the letter Such are That in Esa. II. 4. They shall beat their swords into plough-shares And that in Esa. XI 6. The wolf shall dwell with the lamb And that in Esa. LXV 20. There shall be no more thence an Infant of days c. What shall we say to these things Were they ever fulfilled according to the letter No nor ever shall be And yet God is faithful and hath performed his promise he hath done his part of what was promised and his own people partake of the promise and why should we look for any further There will be warrings in the World whilst there are lusts in the World for warrings come from lusts Jam. IV. 1. And there will be lusts in the World while there are men in the World for every imagination of the thoughts of mens hearts are evil only evil and evil continually Gen. VI. 5. But God hath done his part he brought the Gospel of peace into the World that might have taught men and wrought men to better but it is their own faults and wretchedness that they are not better And though Saints of God have this promise accomplished in themselves and they are knit together in the unity of the Spirit and the bond of Peace and what accomplishment more can be expected And so there will be Woolvish and Serpentine affections and actions of men in the World where there is sin in the World and there will be ignorance in the World and men will be infants in understanding whilst there is Fleshliness and Worldliness in the World yet God hath done his part he hath brought the Gospel into the World that might tame mens brutish affections and curb their actions and the Saints of God have this effect wrought upon them but some men will be Wolves and Lions still He hath brought the light and knowledge of the Gospel into the World that men need not to be infants in understanding and the Saints of God that imbrace the Gospel come to be aged men in knowledge but men will be ignorant still Hath not God therefore performed his promise As Esa. V. 4. What could God have done more to this purpose than he hath done in affording the means for the effecting of this as much as could be afforded And here comes in the work and imployment of the Magistracy God is so fully a performer of his promise that he hath left the issue not only to the bare preaching of the Word but he hath ordained also the Sword and Authority of the Magistracy to restrain men from their fightings and brutishness and to force them out of their wilful ignorance when the only preaching of the Word will not perswade them As when the Priests with the sounding of their Trumpets will not serve the turn to subdue Jericho an host of men of arms must be ready to assist the work and to do it It is in mercy to mens Souls that God hath ordained Magistracy as well as it in mercy to their Estates and for the securing of their Persons It is a bond of love whereby he would draw men from their own ruine and the ruining of others a holy tender and loving violence whereby when the Ministry of the Gospel cannot perswade them to be good he would restrain them from being evil and would constrain them to be better than they are A holy violence that would make men good whether they will or no. Such a mercy is a Christian Magistracy An Ordinance stamped with Christs own Kingly picture and sent for a token to his Church of special love and mercy As Aaron in his brest-plate of Judgment carried Urim and Thummim Light and Perfection So Magistrates in the Brest-plate of Judgment they always carry about with them have written there as it were with Christs own finger Power and Mercy Power derived from Christ to them and mercy derived from Christ by them to the Church The Pagans and Infidels Magistracy that is among them it is true is an ordinance of Christ Rom. XIII 2. The powers that be are ordained of God But these are but crums that fall from his Table of common providence as he is the great Ruler of all the World But Christian Magistracy is a full furnisht Table of mercy from him as the Father and cherisher of his