to be found in any of the Evangelists that can interpose The four Monarchies which Daniel had told should be and should expire before the coming of Christ have now run their course and a fifth is risen far more potent and fully as cruel as all the four put together and therefore it is pictured with the badges of all the four Rev. 13. 2. compared with Dan. 7. 4 5 c. A Decree of Augustus given out at Rome becomes an occasion of accomplishing a Decree of the Lords namely of the Birth of the Messias at Bethlehem He is born under a Roman taxation and now that Prophesie of Chittim or Italy afflicting Heber Numb 24. 24. beginneth livelily to take place The time of his Birth was in the Month Tisri which answereth to part of our September and about the Feast of Tabernacles as may be concluded upon by observing that he lived just two and thirty years old and an half and died at Easter That Month was remarkable for very many things In it the World was created the Tabernacle begun and the Temple consecrated and as the Jerusalem Gemarists well observe In it were the Fathers before the Flood born In Rosh hashanah fol. 56. cap. col 4. His Birth was in the night and attended with the Song of a whole Quire of Angels as Heb. 1. 6. and compare Job 38. 7. and with a glorious Light about Bethlehem Shepherds to whom this great Shepherd is first revealed At eight days old he is Circumcised and made a Member of the Church of Israel At forty days old he is presented in the Temple in the East Gate of the Court of Israel called the Gate of Nicanor and Maries poverty is shewed by her Offering compare ver 24. with Lev. 12. 6 8. yet her Child is owned as the consolation and expectation of Israel The first year of his Age and Infancy Christ spent at Bethlehem for whereas the Lord by the Prophet had appointed his Birth there Mich. 5. 2. his Parents had no warrant for his Education in any place but there till the Lord should give them an express for it which he did by an Angel Mat. 2. 22. Therefore how the words of Luke in chap. 2. ver 39. are to be understood we shall observe upon the next Section SECTION VII MATTH Chap. II. All the Chapter CHRIST II CHRIST homaged by the Wise Men Persecuted by Herod flies into Egypt THE order of this Section and Story is cleared by ver 7. and ver 16. by which it appeareth that Christ was two years old when the Wise Men came to him For Herod had enquired diligently of them the time when the Star appeared and according to the time that they had told him he slew the Male Children from two years old and under From two years old because they had told him it was so long since the Star appeared And under two years old because he would make sure work as to that scruple that might arise namely whether the Star were a fore-runner or a concomitant of the Birth of that King of the Jews that they spake of Now that the Star appeared at the instant of his Birth cannot but be concluded upon this consideration if there were no more That otherwise it left the Wise Men so uncertain of the time when he should be born as that they could not tell whether he were born or no no not when they were come to Jerusalem The appearance of the Star therefore was on the night when he was born and they having told Herod how long it was since it appeared he accordingly slayeth all the Children of two years old for so old according to their information did he account the Child to be for whom he sought and yet withal he slew all the Children under that age that he might be sure to hit and not fail of his design This considered it sheweth that Christ was in his second year at the Wise Mens coming and withal it proveth the order of this Section to be proper and that this Story is to be laid after the Story of Maries Purification and not before as many have laid it It may be objected indeed that Luke having given the Story of his presenting in the Temple concludeth When they had performed all things according to the Law they returned into Galilee Now if they returned into Galilee when Christ was 40 days old how was he found at Bethlehem at two years old Answ. Luke is to be understood in that passage according to the current of his own Story He had nothing to say about this matter of the Wise Men nor of Christs Journey into Egypt because Matthew had handled that to the full before and the next thing that he hath to relate is his coming out of Galilee to Jerusalem to one of the Festivals having nothing therefore to insert between his presenting in the Temple at forty days old and his coming again to the Temple at twelve years old he maketh this brief transition between when they had performed all things according to the Law they returned into Galilee that he might thereby bring Christ to Galilee from whence he came when he shewed his wisdom at twelve years old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture is always taken in the worst sense for men practising Magical and unlawful Arts and if it be to be understood so in this place it magnifieth the power and grace of Christ the more when men that had been of such a profession become the first Professors of Christ of any among the Gentiles They seeing a new and uncouth Star in the Heavens it may be the light that shone about Bethlehem-Shepherds seemed to them at distance a new strange Star hanging over Judaea are informed by God two years after what it signified and are wrought upon by his Spirit to come and homage Christ whom it pointed out Herod at the report of the King of the Jews born and that with the attendance of such a glorious Star looks upon him as the Messiah yet endeavours to murder him He is sent by the direction of an Angel with his Mother into Egypt where there was at this time an infinite number of the Jewish Nation Succah cap. 5. At Alexandria there was a great Cathedral double cloistered and sometime there were there double the number of Israel that came out of Egypt and there were 71 Golden Chairs according to the 71 Elders of the great Sanhedrin And there was a Pulpit of wood in the middle where the Minister of the Congregation stood c. The Babylon Talmud saith Alexander the Great slew these multitudes but the Jerusalem saith Trajanus did And the Author of Juchasin will shew you a truth in both For In the days of Simeon the Just saith he Alexandria which was Amon Min No was full of Israelites double the number of those that came out of Egypt c. But they were all slain by Alexander But after this it was re-peopled again
most dearly beloved Truth thus to be abused and spurned against His most divine Truth sealed with the blood of his dear Son thus to be persecuted afflicted tormented The name of Rome in Rev. XVII is Mystery Babylon And that indeed not only because it is Babylon in a Mystery but that it is a great Mystery that God permits such a Babylon so cruel bloody inhumane a persecutor of his Truth so continual a disturber and vexation and firebrand to the World Such a Deceiver Seducer and Destroyer of Souls We may take up that Jerem. XII 1. Righteous art thou O Lord if I plead with thee yet may we plead with thee concerning thy judgments why doth the way of the wicked prosper And why is it so well with those that work iniquity Why is it so successful with Popery Heresie Error and Ignorance That that is aloft and prevaileth domineers and tyrannizes while Truth is troden down and the poor Gospel trampled under foot I might speak at large how God permits things to go thus upon very Divine reasons As First For the trial of his own people that profess his Truth how they will stick to his Truth under opposition how they will cleave to a poor persecuted despised Gospel how they will own a Truth that brings in no Mony no Worldly profit nor Honour nor Preferment but Loss of all things to gain Eternity The Gospel is the fan of Christ whereby he purgeth his floor and separates wheat and chaff asunder Secondly He permits wicked men to resist â—is Truth that they may make up the measure of their iniquities They think they avenge themselves of the Truth whereas God avengeth himself on them in giving them up to so reprobate a mind To refuse the Truth is bad enough to disobey the Truth this is worse to deny it and apostatize from it this is bad of bads but resisting and persecuting it this is worst of all Some count this the sin against the Holy Ghost In these men it might be for they had seen his miracles But however it was a sin unto death in them Thirdly God permits this because he knows Truth at last will conquer As God turned Christ loose to combate Satan and withdrew his Divine acting because he knew Christ would at last come off a conqueror As it was said of Gad Gad a troop shall overcome him but he shall overcome at the last XLIX Gen. 17. So it is with Truth it may be opposed oppressed trodden under yet it will overcome at last Truth is a heavy stone whosoever falls upon it will be broken but whomsoever it falls upon it will grind him to powder If Truth triumph not in the conversion of men it will triumph in their condemnation When there were persecuting Emperors how doth Truth triumph over them And so the time of Rome is coming when the Truth and Gospel which she hath so bitterly resisted and persecuted shall triumph and clap their hands at her confusion and ruine when Babylon shall sink as a milstone in the midst of the Sea and rise no more And all those divine Truths in the Gospel that she hath opposed resisted persecuted shall everlastingly rise up in judgment against her and load her with torments and condemnation So let Babylon come in remembrance before the Lord and he plead the cause of his Truth Gospel People Interest and reward her as she hath done to all these and as she would have done to poor England on the fifth of November And let all the people say Amen A SERMON PREACHED AT S. MARIES Cambridge Novemb. V. MDCLXXIV ACT. XIII 9 10. Then Saul who also is called Paul filled with the Holy Ghost set his Eyes on him And said O full of all subtilty and all mischief thou child of the Devil thou enemy of all righteousness wilt thou not cease to pervert the right ways of the Lord A Dreadful and dismal character to be given to a man by an Apostle and an Apostle now filled with the Holy Ghost to give it Take out but that little great clause Thou child of the Devil and there needs not much more to the picturing of the Devil himself in his proper colours and full proportion Full of all subtilty full of all mischief enemy of all righteousness and the uncessant perverter of the right ways of the Lord. How little needs there more to the limning out the Prince of darkness himself in his blackest complexion What is it for these titles to be given to any man But our Apostle could very well discern between a Brother and a Sorcerer between a true Christian and a false Prophet between a Professor of the Gospel and a professed perverter of the ways of the Lord. The Text tells us he set his Eyes upon him and sees him through he discovers what he is to the very bottom and accordingly is warranted by the Holy Ghost with whom he is filled to give him these brands O thou full of all subtilty and of all mischief thou child of the Devil and enemy of all righteousness The two Parties in mention were as different and contrary as light and darkness as Hell and Heaven the one an Apostle the other a Sorcerer the one a most near servant of God the other as near a servant of the Devil the one full of the Holy Ghost the other full of all subtilty and mischief and all the agreement that was between them if that be any was that either of them had a double name for Saul he was also called Paul and Bar Jesus he was also called Elymas The reason of the Apostles double name I should look no further for than to his double relation as he was a Jew born and as he was a freeborn Roman His Hebrew name Saul relates to his Hebrew original and his Roman name Paul to his Roman privilege And whereas he had been called by his Jewish name Saul all along the story hitherto while he had been conversing among the Jewish Nation he being now appointed Apostle of the Gentiles and now set out upon that employment he is called by his Gentile name all along hence forward Paul and Saul no more But the resolution about the Conjurers double name is not so easie and we shall not find Esau in this matter so smooth as Jacob. First As concerning his name Bar Jesus I believe it was almost as far from the signification of that Blessed Name that we adore as he himself was from adoring him and I believe it was a very great way from the letters of that Blessed Name In the Arabick translation indeed that we have in our Polyglot Bible it is written with the very same letters But in the translation in that Language published by Erpâ—â—â—us it is written otherwise and better I doubt not and yet I question whether with the letters proper for it or no I should devine his name Jesus from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ain inchoante which signifies
traditions How damnable Heresies arose from among them in the Apostles times we have seen copiously as we have come along through the Epistles some unbelieving Jews and some Apostates diffusing poyson so deadly and so affluent that it undid multitudes by backsliding The venom was of a contrary malignity yet both extreams met alike in this point that they proved most deadly The unbelieving Jews standing upon the strictness of the Law preverted divers to turn from the Gospel to the precise course of their Judaism to seek Justification by works And the Apostatizing as far misjuding of the liberty of the Gospel introduced all manner of licentiousness and heedlesness of their ways as to eat things sacrificed to Idols and to commit fornication These were the most notorious as striking directly at the root of Justication by faith and of holiness of life but these were not all but other roots of gall and wormwood growing upon the same soil as denying of the resurrection altogether as did the Sadduces or denying the Resurrection of those that started from Judaism and worshipping of Angels and whatsoever else the Apostles speak of this gangreen in their Epistles which though they grew and were at full ripeness before Jerusalem fell yet did they fade but little when she was down As the first wretched stock of Hereticks that rose Simon Cerinthus Meander Ebion Basilides c. appeared either in Judea or at least there where there were multitudes of Jews as Basilides at Alexandria so the most of those damnable opinions that they sowed and which grew for a long while after had some root or other in Judaism or received some cursed moisture from thence to nourish them By Judaism I here understand the body of the Jews Religions though differing within it self yet all contrary to Christianity Look upon Palestine and you have it thus stocked in the times that we are upon 1. With Pharisees of seven sorts as they be reckoned up Beracoth fol. 13. col 2. Sotah fol. 20. col 3. 2. With Sadduces at the least of two sorts if not more 3. With Samaritans 4. With Esseans Baithusaeans you may reckon with Sadduces or Samaritans whether you will Now the variety nay contrariety of opinions that was among this mixture would afford nourishment to any evil weed of doctrine that could be sowed these being as Manasseh against Ephraim and Ephraim against Manasseh but all against the Gospel We have mention of the Baithusaeans going about to put a gull upon the Sanhedrin about the great business of stating the beginning of the year Rosh hashan fol. 57. col 4. The Sadduces laughing the Pharises to scorn about washing the Candlesticks of the Temple Chagig fol. 79. col 4. The Pharises and Sadduces crossing one another in disputes Jadaim per. 4. halec 7. Aud the Samaritans perpetually at enmity with the Jews in all stories Now all these being alike enemies to Christianity what mischief might not they severally do in poysoning and seducing those that were not sound in it We find the names of some arch Hereticks mentioned in the Talmuds though we cannot say they were the same men As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dositheus Orlah per. 2. halac 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ebion Jerus Joma fol. 4. col 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symmachus Jevam. fol. 11. col 3. Chetub fol. 25. col 3. And Papias also is a Talmud name of which name there was one so zealous of traditions Euseb. Hist. lib. 3. cap. 39. We observed at the second Epistle to the Thessalonians that the Jews partly the unbelieving and partly the Apostatized were the first part of Antichrist the mistery of iniquity that was then working when the Apostle wrote and now we may observe how they continued bodied together as a Corporation of iniquity in Judea till the times of Constantine the great the succession of their Schools plainly to be read there as we have showed in little And when they wanted there then did they flourish in their three Universities in Babylonia and the succession of the Schools and names of the larned men known there not only till the signing of the Babylon Talmud which was about the year of Christ 500 but even till the other part of the mistery of iniquity the Papal Antichrist arose at Babylon in the West And as these two parts make one intire body of Antichrist and as the latter took at the first to do the work that they had done to deface the truth and oppose it and that under the colour of Religion so did it in great measure take his Pandect of Errors from these his predecessors Traditions false Miracles Legends Ceremonies Merit Purgatory implicit Faith and divers other things so derived from this source as is left by legacy from the one to the other A second taint we mentioned that these Primitive Jews set not only upon their own posterity but too much also upon the Church of Christ was the turning of the Scriptures all into Allegory which as it is well known how it was used by divers of the Fathers to their great loss of time and little profiting of the Church so it is easily to be known from whence it comes by any that reads Philo Judaeus and the Jewish Derushim The Talmuds indeed are for the most part upon disputes but sometimes they bring in how such or such a Doctor did Darash mistically expound such or such a place of Scripture and then you have directly such stuff as this Philo in his discourse concerning the Theraputae or Esseans relateth that they had used this mistical kind of exposition of old And how near the Christians of Judea that fled from the ruine of Jerusalem might be supposed thenceforward to be planted to the Esseni we might observe from Pliny and Mela that place the Esseni along the vale that coasted upon the dead Sea the old habitation of the Kenites and from considering that the mountains to which Christ warns us those that were in Judea to flee was the mountanous of Judea as was touched SECTION XI That the Iews for all their spite to Christianity could not impose upon us a corrupted Text. HEre we cannot but clear them as for mater of fact of what some lay to their charge but they do it for their own ends that they foisted a corrupt Text of the old Testament upon Christians and so befooled them in the very foundation of their Religion So did their ancestors by Ptolomy King of Egypt and so what these men would have done if they could it is easie to conjecture but they did not they could not so impose 1. It was their great care solicitousness as to themselves and their own use to preserve the Text in all purity and uncorruptness and what our Saviour says of not one Jota or one title of the Law perishing they were of the same mind and indeavoured to maintain and assert that for true with all industry It were too long here to speak
those places since it is plain enough that they mistake in many other things and let it be without all controversie that they study not so much truth in that affair as their own gain I wish less credit had been given to them and more search had been made out of Scripture and other Writers concerning the situation of the places CHAP. XXIV Some buildings in Acra Bezetha Millo MOunt Sion did not thrust it self so far Eastward as Mount Acra and hence it is that Mount Moriah is said by Josephus to be situate over against Acra rather than over against the upper City for describing Acra thus which we produced before a a a a a a Joseph De bello lib. 5. c. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. There is another Hill called Acra which bears the lower City upon it steep on both sides in the next words he subjoyns this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Over against this was a third Hill speaking of Moriah The same Author thus describes the burning of the lower City b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. lib. 6. cap. 35. Then they fired the Archivum and Acra and the Councel-house and Ophla and the fire destroyed unto the Palaces of Hellen which were in the middle of Acra I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Archivum Whether he means the Magistrates Court or the Repository of the antient Records according to the different signification of the word we do not determine There were certainly sacred Records in the Temple and civil Records no doubt in the City where Writings and Memorials of Sales Contracts Donations and publick Acts c. were laid up I should more readily understand this of their Repository then of the Magistrates Court because presently after the Councel-house is distinctly named II. Acra That is either the buildings which were upon the very head and top of the Mount or some Garrison or Castle in the Mount In which sense that word doth not seldom occur in the History of the Maccabees and in Josephus III. The Councel-house He mentions elsewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Councel and that as it seems in the upper City For he saith that c c c c c c Ibid. lib. 5. cap. 13. the outmost wall on the North began at the Hyppic Tower and went forward to the Xystus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thence touching upon the Councel or the Court it went onward opposite against the West walk of the Temple The Councel in the upper City you may not improperly interpret the Court of the King the Councel-house in the lower City the Councel of the Sanhedrin whether it went when it departed from the Tabernae IV. Ophla Ophel Nehem. III. 26. d d d d d d Ibid. There was also a fourth Hill saith the same Josephus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was called Bezetha situate over against Antonia and divided from it with a deep ditch Now Bezetha if you would render it in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one might call it The New City And yet there is a place where he seems to distinguish between Bezetha and the New City for he saith concerning Cestius e e e e e e Ibid. lib. 2. cap. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But Cestius passing over set fire upon Bezetha so called and the New City Bezetha was seated on the North part of Antonia and that and Caenopolis or the New City filled up that space where Sion ended on the East and was not stretched out so far as Acra was f f f f f f Idem In the place before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The City abounding with people crept by little and little out of the walls and on the North side of the Temple at the hill making a City went onward not a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and a fourth Hill is inhabited which is called Bezetha c. Interpreters differ about Millo g g g g g g Kimchi in 2 Sam. 5. There is one who supposes it to be a large place appointed for publick meetings and assemblies h h h h h h R. Esaias there Another interprets it of heaps of Earth thrown up against the wall within whence they might more easily get up upon the wall and when David is said to build Millo that he erected Towers upon these heaps and banks Some others there are who understand it of the Valley or Street that runs between Jerusalem and Sion and so it is commonly marked out in the Maps When in truth Millo was a part of Sion or some hillock cast up against it on the West side Let that be observed 2 Chron. XXXII 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he restored or fortified Millo of the City of David or as our English reads in the City of David The seventy read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fortification of the City of David When therefore David is said to build Millo and more inwards it is all one as if he had said he built on the uttermost part of Sion which was called Millo more inwardly to his own Castle And Joab repaired the rest 1 Chron. XI 8. i i i i i i Joseph de Bell. lib. 5. c 13 The Street or Valley running between Sion and Acra was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if one should say The Valley or Street of Cheesmongers There was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The market of Beams which Josephus joyns with Bezetha and the New City l l l l l l Id. ibid cap. 39. Cestius saith he wasted Bezetha and Caenopolis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that which is called the Bean market with flames CHAP. XXV Gihon the same with the fountain of Siloam I. IN 1 Kings I. 33 38. That which is in the Hebrew Bring ye Solomon to Gihon And they brought him to Gihon is rendred by the Chaldee Bring ye him to Siloam And they brought him to Siloam Where Kimchi thus Gihon is Siloam and it is called by a double name And David commanded that they should anoint Solomon at Gihon for a good omen to wit that as the waters of the fountain are everlasting so might his Kingdom be So also the Hierusalem Writers a a a a a a Hieros Sotah fol. 22. 3. They do not anoint the King but at a fountain as it is said Bring Solomon to Gihon The bubblings up of Siloam yielded a type of the Kingdom of David Esa. VIII 6. Forasmuch as this people refuseth the waters of Shiloah that go softly c. Where the Chaldee Paraphrast thus Because this people are weary of the house of David which deals gently with them as the waters of Siloam slide away gently And R. Salomon Siloam is a fountain whose name is Gihon and Siloam See also the Aruch in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II. That fountain was situate on the West part of the City but not far
from the South-West corner Josephus speaking of that deep Valley which runs between Sion and Acra saith b b b b b b Joseph de Bell. lib. 5. cap. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is extended to Siloam for so we call the sweet and large fountain But now the Mounts Sion and Acra and likewise the Valley that cut between them did run out from East to West And the same Author in the same place speaking of the compass of the outtermost wall saith these things among other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And thence it bends to the South behind the fountain Siloam After the tumult raised at Jerusalem by the Jews under Florus the Neapolitane Tribune coming thither with King Agrippa is beseeched by the Jews c c c c c c Idem ibid. lib. 2. cap. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that taking only one servant he would go about through the City as far as Siloam that is from the East to the West through the whole City and that thence from the peaceable and quiet behaviour of the people towards him he might perceive that the people were not in a heart against all the Romans but against Florus only III. Siloam was on the back of Hierusalem not of Sion Let that of Josephus be noted d d d d d d Idem ibid. lib 6. cap. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Romans when they had drove out the Seditious from the lower City burnt it all to Siloam This we therefore observe because we may see some Maps which placing Siloam behind Sion do deceive here and are deceived when in truth it ought to be placed behind Acra The pool indeed of Siloam was behind some part of Sion Westward but the fountain of Siloam was behind Acra IV. It emptied it self by a double rivolet into a double pool to wit the upper and the lower 2 Kings XVIII 17. Esa. VII 3. The Lower was on the West and is called The Pool of Siloam Joh. IX 7. Nehem. III. 15. The Upper perhaps was that which is called by Josephus The Pool of Solomon in the place lately quoted And thence saith he the outermost wall bends to the South behind the fountain of Siloam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And thence again bends to the East at the Pool of Solomon See 2 Chron. XXXII 30. And Esa. XXII 9 11. V. They drew waters out of the fountain of Siloam in that solemn festivity of the feast of Tabernacles which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pouring out of water concerning which the Fathers of the Traditions thus e e e e e e Succah cap. 4. â—al 7. The pouring out of water in what manner was it There was a golden cup containing three logs which one filled out of Siloam c. The Gemarists inquire f f f f f f Bab. ibid. fol. 48. 2. Whence was this custom From thence that it is said And ye shall draw waters with joy out of the wells of salvation g g g g g g Hieros ibid. fol. â—5 1. R. Levi saith Why is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The place of a draught Because thence they draw out the holy Spirit h h h h h h Parah cap. 3. hal 2. Thence also they drew the water that was to be mingled with the ashes of the red Cow when any unclean person was to be sprinkled i i i i i i Avoth R. Nathan fol. 9. 1. The Priests eating more liberally of the holy things drunk the waters of Siloam for digestion sake l l l l l l Hieros Chagigah fol. 76. 1. Let us also add these things but let the Reader unriddle them He that is unclean by a dead carkas entreth not into the mountain of the Temple It is said that they that should appear should appear in the Court Whence do you measure From the wall or from the houses Samuel delivers it from Siloam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And Siloam was in the middle of the City CHAP. XXVI The Girdle of the City Nehem. Chap. III. THE beginning of the circumference was from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sheep gate That we suppose was seated on the South part yet but little removed from that corner which looks South East Within was the Pool of Bethesda famous for healings Going forward on the South part was the Tower Meah and beyond that the Tower of Hananeel in the Chaldee Paraphrast it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tower Piccus Zech. XIV 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piccus Jer. XXXI 38. I should suspect that to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hippic Tower were not that placed on the North side this on the South The words of Jeremy are well to be weighed The City shall be built to the Lord from the Tower of Hananeel to the gate of the corner And a line shall go out thence measuring near it to the Hill of Gareb and it shall go about to Goah And all the valley of dead carkasses and of ashes and all the fields to the brook Kidron even to the corner of the Horse gate on the East shall be holiness to the Lord c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hill of Gareb Not that Gareb certainly where the Idol of Micah was concerning which the Talmudists thus a a a a a a Bab. Sanhedr fol. 103. 2. See also Midr. Till in Psal. 132. Buxt in Lexic Talmud in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. Nathan saith from Gareb to Shiloh were three miles and the smoke of the Altar was mixed with the smoke of Michahs Idol but as Lyranus not amiss The Mount of Calvary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goathah The Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Calves Pool following the Etymology of the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bellowing Lyranus Golgotha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The valley of Carkasses and ashes The Chaldee Paraphrast and the Rabbines understand this of the place where the army of the Assyrians perished nor very subtilly For they seem to have perished if so be they perished near Jerusalem in the valley of Tophet or Ben-Hinnom Esa. XXX 33. And Jeremiah speaks of that valley namely the sink and burying place of the City a place above all others that compassed the City the most foul and abominable foretelling that that valley which now was so detestable should hereafter be clean and taken into the compass of the City but this mystically and in a more spiritual sense Hence we argue that the Tower of Hananeel was on the South side of the City on which side also was the valley of Ben-Hinnom yet bending also towards the East as the valley of Kidron bent from the East also towards the North. It will be impossible unless I am very much mistaken if you take the beginning of that circumference in Nehemiah from the corner looking North East which
For so was he indeed distinguished from all mortals and Sons of men And God saith he had then begotten him when he had given a token that he was not a meer man by his divine power whereby he had raised him from the dead And according to the tenor of the whole Psalm God is said to have begotten him then when he was ordained King in Sion and all Nations subdued under him Upon which words that passage of our Saviour uttered immediately after he had arisen from the dead is a good Commentary All power is given unto me c. Matth. XXVIII What do those words mean Matth. XXVI 29. I will not henceforth drink of this fruit of the Vine until that day when I drink it new with you in my Fathers Kingdom They seem to look this way viz. I will drink no more of it before my Resurrection For in truth his Resurrection was the beginning of his Kingdom when he had overcome those enemies of his Satan Hell and Death from that time was he begotten and established King in Zion I am mistaken if that of Psal. CX v. 3. doth not in some measure fall in here also which give me leave to render by way of paraphrase into such a sense as this Thy people shall be a willing people in the day of thy power it shall be a willing people in the beauties of holiness it shall be a willing people from the Womb of the morning thine is the dew of thy youth Now the dew of Christ is that quickning power of his by which he can bring the dead to life again Isai. XXVI 19. And the dew of thy youth O Christ is thine That is it is thine own power and vertue that raiseth thee again I would therefore apply those words from the womb of the morning to his Resurrection because the Resurrection of Jesus was the dawn of the new world the morning of the new Creation VERS XXXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sure mercies of David IT hath been generally observed that this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken from the Greek Version in Isai. LV. 3. But it is not so generally remarked that by David was understood the Messiah which yet the Rabbins themselves Kimchi and Ab. Ezra have well observed the following Verse expressly confirming it The Resurrection of our Saviour therefore by the interpretation of the Apostle is said to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sure mercies of Christ. And God by his Prophet from whence this clause is taken doth promise the raising again of the Messiah and all the benefits of that Resurrection He had fortold and promised his death Chap. LIII But what mercies could have been hoped for by a dead Messiah had he been always to have continued dead They had been weak and instable kindnesses had they terminated in death He promises mercies therefore firm and stable that were never to have end because they should be always flowing and issuing out of his resurrection Whereas these things are quoted out of the Prophet in the words of the LXX varying a little from the Prophets words and those much more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold ye despisers and wonder c. vers 41. it might be enquired in what language the Apostle preached as also in what language Moses and the Prophets were read in that Synagogue vers 15. If we say in the Greek it is a question whether the Pisidians could understand it If we say in the Pisidian language it is hardly to be believed the Bible was then rendred into that language It is remarkable what was quoted above out of Strabo where he mentions four tongues amongst them the Greek and the Pisidian distinct from one another But this I have already discusst in the Notes upon Verse 15. of this Chapter VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Behold ye despisers c. DR Pocock a a a a a a Poc. Miscell 3. here as always very learnedly and accurately examines what the Greek Interpreters Hab. I. read saving in the mean time the reading which the Hebrew Bibles exhibit for it is one thing how the Greek read it and another thing how it should be truly read VERS XLII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Gentiles besought c. IT is all one as to the force of the words as far as I see whether you render them they besought the Gentiles or the Gentiles besought them the later Version hath chiefly obtained but what absurdity is it if we should admit the former And doth not the very order of the words seem to favour it If it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one might have inclined to the later without controversie but being it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is place for doubting And if it were so that the Jews resented the Apostles doctrine so ill that they went out of the Synagogue disturbed and offended as some conjecture and that not improbably we may the easilier imagine that the Apostles besought the Gentiles that tarried behind that they would patiently hear these things again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On the next Sabbath I. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Lexicons tell us amongst other things denotes hence forward or hereafter Now this must be noted that this discourse was held in the fore noon for it was that time of the day only that they assembled in the Synagogue in the afternoon they met in Beth Midras Let us consider therefore whether this phrase will not bear this sense They besought that afterwards upon that Sabbath viz. in the afternoon they would hear again such a Sermon And then whether the Gentiles besought the Apostles or the Apostles the Gentiles it dot not alter the case II. Let us inquire whether the Apostles and the Christian Church did not now observe and celebrate the Lord's day It can hardly be denyed and if so then judge whether the Apostles might not invite the Gentiles that they would assemble again the next day that is upon the Christian Sabbath and hear these things again If we yield that the Lord's day is to be called the Sabbath then we shall easily yield that it might be rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath after And indeed when the speech was amongst the Jews or Judaizing Proselytes it is no wonder if it were called the Sabbath As if the Apostles had said to morrow we celebrate our Sabbath and will you on that day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have these words preached to you III. Or let 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the week betwixt the two Sabbaths as that expression must be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I fast twice in the week then as the sense is easie that they besought them the same things might be repeated on the following week so the respect might have more particularly been had to the second and fifth day in the week when they usually meet together in the Synagogue
from the time of Onias who built there a great Temple and an Altar and all the men of Egypt went thither c. And there was a great Congregation there double to the number of those that came out of Egypt Fol. 14. Of this Temple built by Onias in Egypt Josephus maketh mention Antiq. lib. 13. cap. 6. And the Talmud in Menachoth cap. 13. So that Christ being sent into Egypt was sent among his own Nation who had filled that Country The time that he was in Egypt was not above three or four months so soon the Lord smote Herod for his butchery of the Innocent Children and murtherous intent against the Lord of Life Joseph and Mary being called out of Egypt after Herods death intend for Judaea again thinking to go to Bethlehem but the fear of Archelaus and the warning of an Angel directs them into Galilee They knew not but that Christ was to be educated in Bethlehem as he was to be born there therefore they kept him there till he was two years old and durst not take him thence till fear and the warrant of an Angel dismisseth them into Egypt And when they come again from thence they can think of no other place but Bethlehem again till the like fear and warrant send them into Galilee There is none of the Evangelists that recordeth any thing concerning Christ CHRIST III from the time of his return out of Egypt till he come to be twelve years CHRIST IV old which was for the space of these years For the better understanding CHRIST V of which times let us take up some few passages in Josephus CHRIST VI Antiq. lib. 17. cap. 10. Herod saith he reigned 34 years from the time that CHRIST VII Antigonus was taken away and 37 years from the time that he was first declared CHRIST VIII King by the Romans CHRIST IX And again in the same Book cap. 15. In the tenth year of the reign of Archelaus CHRIST X the People not enduring his cruelty and tyranny they accused Archelaus to CHRIST XI Caesar and he banished him to Vienna And a little after Cyrenius was sent by Caesar to tax Syria and to confiscate Archelaus his Goods And lib. 18. cap. 1. Coponius was also sent with Cyrenius to be Governour of Judea And ibid. cap. 5. Coponius returning to Rome Marcus Ambibuchus becometh his Successor in that Government And after him succeeded Annius Rufus in whose time died Caesar Augustus the second Emperor of the Romans Now when Augustus died Christ was fourteen years old as appeareth from this that he was 29 years old compleat and beginning to be thirty in the fifteenth year of Tiberius the Emperor next succeeding Luke 3. 1 2. Reckon then these times that Josephus hath mentioned between the death of Herod and the death of Augustus namely the ten years of Archelaus and after them the Government of Coponius and after him Ambibuchus and after him Rufus and it will necessarily follow that when Herod slew Bethlehem Children Christ being then two years old it was the very last year of his Reign SECTION VIII LUKE Chap. II. from Ver. 40. to the end of the Chapter World 3939 Rome 765 Augustus 42 CHRIST XII Archelaus 10 CHRIST at twelve years old sheweth his Wisdom among the Doctors At the same Age had Solomon shewed his Wisdom in deciding the Controversie between the two Harlots Ignat. Martyr in Epist. ad Magnos IT is very easie to see the subsequence of this Section to that preceeding since there is nothing recorded by any of the Evangelists concerning Christ from his infancy till he began to be thirty years old but only this Story of his shewing his Wisdom at twelve years old among the Doctors of some of the three Sanhedrins that sate at the Temple for there sate one of 23 Judges in the East Gate of the Mountain of the House called the Gate Shushan Another of 23 in the Gate of Nicanor or the East Gate of the Court of Israel And the great Sanhedrin of 71 Judges that sate in the Room Gazith not far from the Altar Though Herod had slain the Sanhedrin as is related by Josephus and divers others yet was not that Court nor the judiciary thereof utterly extinguisht but revived again and continued till many years after the destruction of the City His Story about this matter is briefly thus given by the Babylon Talmud in Bava Bathra fol. 3. facie 2. Herod was a servant of the Asmonean Family he set his Eyes upon a Girl of it One day the man heard a voice from Heaven Bath Kol which said Any servant that rebelleth this year shall prosper He riseth up and slayeth all his Masters but left that Girl c. And whereas it is said Thou shalt set a King over thee from among thy brethren which as the gloss there tells us their Rabbies understood of the chiefest of thy brethren he rose up and slew all the great ones only he left Baba ben Bota to take counsel of him The gloss upon this again tells us That he slew not utterly all the great ones for he left Hillel and the Sons of Betirah remaining and Josephus relateth also that he spared Shammai to which Abraham Zaccuth addeth that Menahem and 80 gallant Men of the chief of the Nation were gone over to his service and to attend upon him So that these of themselves and by ordination of others did soon repair that breach that his Sword had made in the Sanhedrin he not resisting its erection again when he had now taken away the Men of his displeasure Hillel was President and sat so forty years and died by the Jews computation applied to the Christian account much about this twelfth year of Christ. For they say that he lived an hundred and twenty years the last forty of which he spent in the Presidency of the Sanhedrin entring upon that dignity an hundred years before the destruction of the City Menahem was at first Vicepresident with him but upon his going away to Herods service Shammai came in his room and now two as eminent and learned men sat in those two Chairs as ever had done since the first birth of traditions Hillel himself was so deserving a man that whereas in the vacancy of the Presidentship by the death of Shemaiah and Abtalion R. Judah and R. Jeshua the Sons of Betirah might have taken the Chairs they preferred Hillel as the worthier person Talm. Jerus in Pessachin fol. 33. col 1. He bred many eminent Scholars to the number of fourscore the most renowned of which by name were Jonathan ben Uzziel the Chaldee Paraphrast and Rabban Jocanan ben Zaccai both probably alive at this year of Christ and a good while after The latter was undoubtedly so for he lived to see the destruction of the City and Temple and sat President in the Sanhedrin at Jabneh afterwards And till that time also lived the Sons of Betirah mentioned before Shammai was little inferior to Hillel