Gygantick Canaanites for the use of war 88 89 Dependance upon God for Life and Being is to be owned and acknowledged by all good Christians 1205 1206 Descent of Christ into Hell the improper meaning as to what the Church of Rome understands by it p. 1341 1347. His Descent into Hell is supposed by some to be the Torments he suffered on the Cross. Destruction of Jerusalem is frequently exprest in Scripture as if it were the Destruction of the whole World 244 Devil how he is the Prince of this World p. 591 592. The sin of the Devil what it was p. 198. How he deceived the Nations or Heathen before the Gospel p. 1171. How when and why and how long let loose by Christ. p. 1172 1173 1174. He is called the Angel of death by the Jews p. 1299. The end for which Christ bound the Devil a Thousand years p. 1233. The Gospel was the chain with which he was bound p. 1233 The Devil is denominated That wicked one why 1306 Devilishness how much thereof the Devil can infuse into Mans nature with the reason of it 1308 1309 Devils were cast out by one that did not follow Christ how possible p. 346. Devils called Angels how Saints shall Judge them p. 754. Angels put for Devils 773. The Souls of Men are in a better state than Devils p. 1302 The sin of the Devils is wretched beyond pardon 1305 Dew of Christ is his quickening Power 691 Dialect the Dialect of the Galileans differed much from the Dialect of the Jews 78 79 Didrachma Tribute mony two things perswade that it was the half Shekel paid yearly in the Temple 211 212 Diet a Diet was thirty Miles 319 Diocletian the Emperor was once Diclot the keeper of Hogs 7 Dipping in Baptism indeavoured to be laid aside because it caused the Women of Galilee to grow barren p. 121 122. Why sprinkling was used in stead of dipping 121 Disciple and Singular what They are terms sometimes confounded and sometimes distinguished 433 Disciples of Christ mentioned by the Talmudists p. 171. Why they were twelve and for what end they were chosen 174 Disciples or Learners after the days of Rabban Gamaliel did use to sit while they were instructed p 395 396. They had power to ask the Doctors any questions as they went along in their Expositions and Lectures 396 Discoursing the dead discoursing one among another and also with those that were alive was the opinion of the Jews 457 Diseases grievous attributed usually by the Jews to evil Spirits p. 211. Diseases were supposed by the Jews to be inflicted by the Devil 441 Disputes the power and will of God being well understood and submitted to take off abundance of carnal Atheistical Disputes 1320 1321 Divinity the Mystery of it not contrary to reason how to be understood 1103 Divorces what among the Jews p. 146 147. A Bill of Divorce its manner of giving with a Copy of such a Bill how confirmed how delivered p. 147 148. Christ permits not Divorce except in the case of Adultry 148 Doctors of the Law were of several sorts p. 421. What 434 Dogs and Swine were forbidden the Jews with the Reasons thereof p. 168. Dogs put for Gentiles or Heathens Page 202 Doors and Gates lying on the North-side of the Temple what 32 Dositheus or Dosthes was a famous Seducer of the Samaritans 483 504 Dowery in the donation of it the Galileans differed from the Jews 77 78 Drachm what 468 Dreams none in the World more fond of dreams than the Jews using art to make themselves dream and nice Rules of interpreting dreams p. 243. Dreams some were strange and odd 1257 Drink the Jewish Doctors say that to drink a Quart of Wine makes one drunk so much every one of them drank in their sacred Feasts judge then how soberly they carried it in those Feasts if they mingled not much Water with their Wine p. 61. This is proved in Rabban Gamaliel 61 Drinking and Eating used frequently in a metaphorical sense by the Jews p. 553 554. Drinking the Blood and eating the Flesh of Christ is of necessity Metaphorical 553 554 Drunk Vide Drink Dumb such Persons were unfit to Sacrifice c. 210 384 Dust white Dust for Potters Clay c. 12 Dust of the Feet what it was to shake it off 179 Dying called Martyrdom for others to save their Country what 326 E. EARTH and Heaven made by God and wherefore he made them 1321 Eating and Drinking commonly used in a Metaphorical sense by the Jews 553 554 Eating the Flesh and drinking the Blood of Christ must of necessity be Metaphorically understood 553 554 Ebal how far from Jordan p. 79 80. Ebal Mount its situation 505 Fedippa formerly called Chezib and Achzib the name of a place 61 Edom rendred Rome 292 Edomites rendred Romans 292 Egypt was full of Jews there they had a Temple and all their Offices and Ordinances 111 112 Elder a Title proper to Saint John 337 Elders Chief Priests and Scribes how distinguished p. 469. Elders ordained by whom and how p. 686. They were to judge in Pecuniary Affairs 755 Elect what it signified and who they were 1146 Election admits not of magis and minus 1147 Elements used for Mosaick Rites 626 Elias the frequent appearance of him we meet with in the Writings of the Jews were either Stories or Diabolical Apparitions p. 129. His coming how vain the expectation of it was among the Jews the Ends also of his expected coming as they propose them what p 209 c. They looked for his coming before the Messias p. 210. Elias put for John the Baptist. 382 383 Elijah put for John the Baptist. 382 383 Elizabeth why she hid her self when with child 1220 Elymas and Barjesus the reason of the two Names for the same Person and what they both signifie 687 1192 Emims what 363 Emmaus six Furlongs from Jerusalem p. 42. What p. 293. It was from Jerusalem seven Miles and an half the same with Nicopolis p. 371. It s situation p. 372 373 Encoenia or the Feasts of Dedication So the Feast of Dedication among the Jews why called Lights It was kept for eight days all over the Land Page 576 577 578 Enchantments there were hardly any People in the World that more used Enchantments than the Jews p. 243. Which consisted in Amulets Charms Mutterings and Exorcisms p. 243. So skilful were they in Conjurings Enchantments and Sorceries that they wrought great signs and wonders and many Villanies by them p. 244. Hence arose false Christs p. 244. Some sort of Hereticks used Enchantments or Sorceries to cause Men to follow them 497 End and Beginning as referring to things to be debated or explained what p. 565 566. End of all things and of the World put for the end of the Jewish State 1074 Engedi is ill placed in the Maps p. 7. Engedi is Hazezon Tamar 296 Enmity why the Lord put Emnity between Man and Devil 1171 Ephraim a Town so called p. 49
four speak the same story of Christs miraculous feeding many thousands in a Desert Mark and Matthew do plainly link this story to the preceding as is conspicuous to the eye of whosoever shall view in them the last verse of the foregoing Section and the first of this Johns Disciples with the tidings of their Masters death and Jesus Disciples from their Preaching abroad came in to Jesus much about the same time and it may be Johns Disciples clave to him and depart no more from him Upon the tidings Jesus withdraws into a desart place over the Sea of Galilee Joh. 6. 1. not over to the other side beyond Jordan but he coasted by Sea from one place to another on the same shore namely from Capernaum to the Desart of Bethsaida for it is said the people followed him afoot and came up to him and when his Disciples return by Sea again they are said to go over to Bethsaida Mark 6. 45. and from thence over to Capernaum John 6. 17. coasting still upon the same side John in this story hath mention of the Passover neer at hand vers 4. because he only of all the four hath undertaken to give account of all the Passovers betwixt Christs Baptism and his death for the better reckoning The third PASSOVER since Christs Baptism of the time of his publick Ministry It may be the coming on of the Passover had brought all the Apostles in to attend their Master thither They fall in at Capernaum his own City whether it is like he had appointed them to come in at such a time When Christ intends to feed the multitude he propounds to Philip among all the Disciples Where shall we buy bread for this was in the Desert of Bethsaida which was Philips City John 1. 44. SECTION XLVIII JOHN Chap. VI. from Ver. 22. to the end of the Chapter Jesus teacheth in Capernaum Synagogue concerning eating his flesh c. THe first words in the Section The day following asserts the order Divers of those that had been feed by Christ miraculously in the Desert of Bethsaida remained upon that ground all night expecting Jesus to come again among them who was departed away from them but as they saw not with his Disciples therefore they the next morning follow him to Capernaum and there find him It was Synagogue day there namely either the second or fifth day of the week and in the Synagogue Christ speaketh of eating his flesh and drinking his blood which seemeth a Doctrine so monstrous to many that divers that had followed him do now depart from him What would these people have They had been fed miraculously yesterday and yet to day they say to him What sign shewest thou that we may see and believe ver 30. Our fathers did eat manna in the desert c. ver 31. They looked for a continued miraculous feeding as Moses fed Israel with Manna in the wilderness and to that the words of Christ refer ver 26. Ye seek me not because ye saw the miracles but because ye ate of the loaves It is said When they had seen the miracle that Jesus did they said This is of a truth the Prophet that should come into the world and they went about to make him King ver 14 15. They thought they saw in this miracle the sign of the Messias they looked for who should feed his people miraculously as Moses had done and therefore when they now require a sign to be still shewed in that nature Christ tells them they must expect no other food to be provided for them by him then his own flesh and blood which sounds so coldly in some of their ears that they will follow him no more SECTION XLIX JOHN Chap. VII Ver. 1. After these things Jesus walked in Galilee for he would not walke in Jury because the Jews sought to kill him BEtween the time of this Section and that preceding we are to imagine the Passover to have passed of which there is mention John 6 4. So that after this passage in Capernaum Synagogue Christ goeth up to the Passover at Jerusalem and there the Jews that is the Sanhedrin sought to kill him At the passover the last year they convented him before them to answer for his violation of the Sabbath in healing the man at Bethesda John 5. and he plainly affirms and proves himself to be the Messias and he comes off with safety but after what manner is not expressed But now the increase of his Disciples the spreading of his frame and Doctrine by the preaching of the twelve and it may be the example of the murdering of the Baptist had so stirred them up to seek his life that he perceiving it gets away from Jerusalem into Galilee and will not yet come into Judea again SECTION L. MARK Chap. VII all the Chapter And Chap. VIII from begin to Ver. 22. MATTH Chap. XV. all the Chap. And Ch. XVI from the begin to V. 13. Scribes and Pharisees impious traditions The Woman of Canaans Daughter healed A man Dumb and Deaf healed Four thousand fed miraculously Pharisees require a sign c. Leaven of Pharisees c. THese two Evangelists joyn this portion to the end of Sect. 47. Now what we have laid between in Sect. 48. 49. is of so plain subsequence and order that no more needeth to be said of this or them Certain Scribes and Pharisees that were sent purposely from Jerusalem as may be conjectured because the Sanhedrin there sought to destroy Jesus seeking to intrap and oppose him and to make a party against him quarrel his Disciples for not washing before meat Their preciseness about this matter may bee seen in Talmudick Treatise Jadaim and in Maymony in his Tract Mikvaoth and occursorily almost in every place in the Jewish Writers where they have occasion to speak of their meales and of their manner of eating 1. Washing of the hands or dipping of them is if the institution of the Scribes they are the words of Maymony in Mikvaoth per. 11. 2. Hillel and Shammai decreed about washing the hands But R. Jose the son of R. Ben saith The tradition about it had come to their hands but they had forgot it These therefore decreed but according to the mind of those that had gon before them Talm. Jerus in Schabb. fol. 3. col 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The eating of their common meat in cleanness is very much spoken of in their Writings and most highly extolled Insomuch that the Gloss upon Chagigah per. 2. doth determine a man of Religion by this that He eats his common meals in cleanness and the Gemarists in the place of the Jerusalem Talmud last cited have this saying Whosoever hath his dwelling in the Land of Israel and eats his common meals in cleanness and speaks the Holy tongue and saies over his Phylacteries morning and evening that man may be consident that he shall obtain the life of the world to come And again in
〈◊〉 The cup of two salvations III. The measure of these cups is thus determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbi Chaia saith Four cups contain an Italian quart of Wine c c c c c c Jerus Shaâ—â— fol. 11. 1. And more exactly in the same place How much is the measure of a cup Two fingers square and one finger and an half and a third part of a finger deep The same words you have in the Babylonian * Pesach Talmud at the place before quoted only with this difference that instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third part of a finger there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fifth part of a finger IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is commanded that he should perform this office with red Wine d d d d d d Hieros â—â— before So the Babylonian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is necessary that it should taste and look like Wine The Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it should be red V. If he drinks Wine pure and not mingled with Water he hath performed his duty but commonly they mingled Water with it Hence when there is mention of Wine in the Rubrick of the Feasts they always use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They mingle him a cup. Concerning that mingling both Talmudists dispute in the forecited Chapter of the Passover which see e e e e e e Bab. Berac fol. 50. 2. The Rabbins have a Tradition over Wine which hath not Water mingled with it they do not say that blessing Blessed be he that created the fruit of the Vine but Blessed be he that created the fruit of the Tree The Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their Wine was very strong and not fit to be drunk without water c. The Gemarists a little after The Wise agree with R. Eleazar That one ought not to bless over the cup of blessing till water be mingled with it The mingling of water with every cup was requisite for health and the avoiding of drunkenness We have before taken notice of a story of Rabban Gamaliel who found and confessed some disorder of mind and unfitness for serious business by having drunk off an Italian quart of Wine These things being thus premised concerning the Paschal Wine we now return to observe this Cup of our Saviour After those things which used to be performed in the Paschal Supper as is before related these are moreover added by Maimonides Then he washeth his hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and blesseth the blessing of the meat that is gives thanks after meat over the third cup of Wine and drinks it up That cup was commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup of blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Talmudick dialect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup of blessing is when they give thanks after supper saith the Gloss on Bab. Berac f f f f f f Fol. 51. 1. Where also in the Text many things are mentioned of this cup. Ten things are spoken of the cup of blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Washing and cleansing that is to wash the inside and outside namely that nothing should remain of the Wine of the former cups 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let pure Wine be poured into the cup and water mingled with it there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let it be full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The crowning that is as the Gemara by the Disciples While he is doing this let the Disciples stand about him in a crown or ring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The veiling that is as Rabh Papa He veils himself and sits down as R. Issai he spreads a handkerchief on his head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He takes up the cup in both hands but puts it into his right hand he lifts it from the table â—ixeth his eyes upon it c. Some say he imparts it as a gift to his family Which of these rites our Saviour made use of we do not enquire The Cup certainly was the same with the cup of blessing Namely when according to the custom after having eaten the farewel morsel of the Lamb there was now an end of Supper and thanks were to be given over the third Cup after meat he takes that Cup and after having returned thanks as is probable for the meat both according to the custom and his office he instituted this for a cup of Eucharist or thanksgiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup of blessing which we bless 1 Cor. X. 16. Hence it is that Luke and Paul say that he took the Cup after supper that is that Cup which closed up the Supper It must not be past by that when he instituted the Eucharistical Cup he said This is my blood of the New Testament as Matthew and Mark nay as Luke and Paul This cup is the New Testament in my blood Not only the seal of the Covenant but the Sanction of the new Covenant The end of the Mosaical Oeconomy and the confirming of a new one The confirmation of the old Covenant was by the blood of Bulls and Goats Exod. XXIV Heb. IX because blood was still to be shed the Confirmation of the new was by a Cup of Wine because under the New Testament there is no further shedding of blood As it is here said of the Cup This cup is the New Testament in my blood so it might be said of the Cup of blood Exod. XXIV That cup was the Old Testament in the blood of Christ There all the Articles of that Covenant being read over Moses sprinkled all the people with blood and said This is the blood of the Covenant which God hath made with you And thus that old Covenant or Testimony was confirmed In like manner Christ having published all the Articles of the New Covenant he takes the Cup of Wine and gives them to drink and saith This is the New Testament in my blood and thus the New Covenant is established There was besides a fourth Cup of which our Author speaks also Then he mingles a fourth cup and over it he finisheth the Hallel and adds moreover the blessing of the Hymn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Let all thy works praise thee O Lord c. and saith Blessed be he that created the fruit of the Vine and afterwards he tastes of nothing more that night c. Finisheth the Hallel that is he begins there where he left oft before to wit at the beginning of the CXV Psalm and goes on to the end of the CXVIII Psalm Whether Christ made use of this Cup also we do not dispute T is certain he used the Hymn as the Evangelist tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they had sung a Hymn at the thirtieth verse we meet with the very same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Midras Till * * * * * * Fol. 4 2. 42. 1. And now looking back on this Paschal Supper let me ask those who suppose the
wonderful Messes rich Feasts c. he will give them himself to eat Bread beyond all other Provisions whatever food from Heaven and such as bringeth Salvation As to this whole passage of eating the Flesh and drinking the Blood of Christ it will be necessary to premise that of Mark IV. 11 12. I speak by Parables and all these things are done in Parables that seeing they might see and not perceive c. Vers. 34. Without a Parable spake he not unto them and when they were alone he expounded these things unto them And what can we suppose in this place but Parable wholly I. There was nothing more common in the Schools of the Jews than the phrases of eating and drinking in a metaphorical sense And surely it would found very harsh if not to be understood here metaphorically but litterally What to drink Blood a thing so severely interdicted the Jews once and again What to eat mans flesh a thing abhorrent to humane nature but above all abhorrent to the Jews to whom it was not lawful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to eat a member of a living Beast nor touch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the member of a dead man t t t t t t Midras Coheleth fol. 88. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every eating and drinking of which we find mention in the Book of Ecclesiastes is to be understood of the Law and good works i. e. by way of Parable and Metaphor By the Capernaite's leave therefore and the Romanist's too we will understand the eating and drinking in this place figuratively and parabolically II. Bread is very frequently used in the Jewish Writers for Doctrine So that when Christ talks of eating his flesh he might perhaps hint to them that he would feed his followers not only with his Doctrines but with himself too u u u u u u Chagigah fol. 14. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole stay of Bread Isai. III. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the masters of Doctrine as it is written come eat of my Bread Prov. IX 5. x x x x x x Gloss. in Succah fol. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed him with Bread that is make him take pains in the warfare of the Law as it is written come eat of my Bread Moses sed you with Doctrine and Manna but I feed you with Doctrine and my Flesh. III. There is mention even amongst the Talmudists themselves of eating the Messiah y Sanhedr fol. 98. 2. Rabh saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel shall eat the years of Messiah The Gloss is The plenty and satiety that shall be in the days of the Messiah shall belong to the Israelites Rabb Joseph saith True indeed but who shall eat thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall Chillek and Billek two Judges in Sodom eat of it We must except against that of R. Hillel who saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Messiah is not likely to come to Israel for they have already devoured him in the days of Hezekiah Those words of Hillel are repeated fol. 99. 1. Behold here is mention of eating the Messiah and none quarrel the phraseology They excepted against Hillel indeed that he should say that the Messiah was so eaten in the days of Hezekiah that he was not like to appear again in Israel but they made no scruple of the scheme and manner of speech at all For they plainly enough understood what was meant by eating the Messiah that is that in the days of Hezekiah they so much partook of the Messiah they received him so greedily embraced him so gladly and in a manner devoured him that they must look for him no more in the ages to come Gloss upon the place Messiah will come no more to Israel for Hezekiah was the Messiah IV. But the expression seems very harsh when he speaks of eating his flesh and drinking his blood He tells us therefore that these things must be taken in a spiritual sense Do these things offend you What and if you shall see the Son of man ascending up where he was before That is when you shall have seen me ascending into Heaven you will then find how impossible a thing it is to eat my flesh and drink my blood bodily for how can you eat the flesh of one that is in Heaven You may know therefore that I mean eating me spiritually For the words that I speak to you they are spirit and they are life V. But what sense did they take it in that did understand it Not in a Sacramental sense surely unless they were then instructed in the Death and Passion of our Saviour for the Sacrament hath a relation to his death but this sufficiently appears elsewhere that they knew or expected nothing of that Much less did they take it in a Jewish sense For the Jewish conceipts were about the mighty advantages that should accrue to them from the Messiah and those meerly earthly and sensual But to partake of the Messiah truly is to partake of himself his pure nature his righteousness his spirit and to live and grow and receive nourishment from that participation of him Things which the Jewish Schools heard little of did not believe did not think but things which our Blessed Saviour expresseth lively and comprehensively enough by that of eating his flesh and drinking his blood CHAP. VII VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Iews Feast of Tabernacles Tisri LET us draw down this Month from its beginning to this Feast of Tabernacles I. The first day of the Month Tisri was the beginning of the year for stating the years the intermissions of the seventh year and the Jubilees a a a a a a Rosh hashanah fol. 2. 1. Upon this day was the blowing of Trumphets Levit. XXIII 24. and persons were sent out to give notice of the beginning of the year On this day began the year of the world 3960. in the middle of which year Christ was Crucified II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second day observed also as holy by the Jews that were in Babylon that they might be sure not to miss the beginning of the year III. A Fast for the murder of Gedaliah for so they expound those words Zechar. VIII 19. The Fast of the seventh month b b b b b b Vid. Rasi Kimch in loc Maimon in Taanith cap. 7. IV. This day was the High-Priest in the apartment called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which he then betook himself from his own House that he might inure himself by exercise to the rites of the day of attonement approaching and be ready and fitted for the service of that day c c c c c c Joma cap. 1. hal 1. Seven days before the day of expiation they sequestered the Chief Priest from his own House and shut him up into the apartment called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substituting to him another Priest lest accidentally there should some
〈◊〉 Of the Destroyer THE Jews call evil Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destroyers and good Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministring But I enquire whether the Apostle speaks to this sense in this place For where can we find the people destroyed and slain by an evil Angel They perished indeed by the Pestilence and by the plague for Baal-Peor concerning which the Apostle spake before but here he distinguisheth the destroying of them by the Destroyer from that kind of death Therefore the Apostle seems to me to allude to the notion very usual among the Jews concerning the Angel of death the great destroyer called by them Samael concerning whom among very many things which are related let us produce this only f f f f f f Bava Mezia fol. 36. 1. A Question is propounded of a Cow delivered to a Keeper hired with a price carefully and faithfully to keep her She strayes in a Fen and there dyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the common manner that is by no violent death it is demanded how far the Keeper is guilty And it is determined that if she had perished being devoured by Wolves or drove away by thieves and slain then the Keeper were guilty by reason of negligence But this they say was the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Angel of death For they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the Angel of death had suffered her she had lived in a Thiefs house And the Gloss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel of death â—ight kill her even in the house of him who hired the Keeper You see how they ascribe it to the Angel of death when any violent known and ordinary cause and evident kind of death doth not appear So the Apostle in this place mentioneth the known and evident ways of death serpents pestilence ver 8 9. and now he speaks of the common kind of death and not of some evident plague whereby the whole multitude of those that murmured perished Num. XIV within forty years He saith they perished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by that great Destroyer the Angel of Death VERS XI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. On whom the ends of the World c. HE saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ends of the Ages not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ends of the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Age in the Scripture very ordinarily is the Jewish age In which sense Circumcision the Passover and other Mosaic rites are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For an age So the Disciples Mat. XXIV 3. enquire of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the end of the age and he answereth concerning the destruction of Jerusalem In the same sense should I render the words of the Apostle Tit. I. 2. To the hope of eternal life which God hath promised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the times of the Jewish ages that is God promised eternal life before the Mosaic Oeconomy that life therfore is not to be expected by the works of the Law of Moses Thus therefore the Apostle speaks in this place These things which were translated in the beginning of the Jewish ages are written for an example to you upon whom the ends of those ages are come And the beginning is like to the end and the end to the beginning Both was forty years both consisted of temptation and unbelief and both ending in the destruction of unbelievers that in the destruction of those that perished in the wilderness this is the destruction of those that believed not in the destruction of the City and Nation VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cup of Blessing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Cup of Blessing So was that Cup in the Passover called over which thanks were given after meat and in which our Saviour instituted the Cup of the Eucharist of which we have spoken largely at Mat. XXVI 27. When therefore the Apostle marks out the Cup of the Lords Supper with the same name as the Jews did their Cup he hath recourse to the first institution of it and implies that giving of thanks was continued over it by Christians although new under another notion Thus his reasoning proceeds as we in the eating of bread and drinking of the Eucharistical Cup communicate of the body and blood of Christ so in eating things offered to Idols men communicate of and with an Idol You communicate of the blood of Christ therefore fly from Idolatry I speak to wise men do you judge of the argument For the very participation of the Eucharist seals you up against Idolatry and things offered to Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For we all partake of one bread The manner of reasoning We all are one body because we partake of one bread recals that to mind which among the Jews was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mixing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communion The manner and sense of which learn out of Maimonides g g g g g g In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 1. By the words of the Scribes saith he it is forbid neighbours to go on the Sabbath day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a place appropriated to one where there is a division into divers habitations unless all the neighbours one the Sabbath Eve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enter into communion Therefore Solomon for they make him the author of this Tradition and Custom appoynted that each place be appropriated to one man there where there is a division into divers Habitations and each of the Inhabitans receive there a place proper to himself and some place also is left there common to all so that all have an equal right in it as a Court belonging to many houses which is reckoned a place by right common to all And every place which each hath proper to himself is reckoned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a proper place And it is forbid that a man carry any thing from a place proper to himself into the place common to all that is on the Sabbath but let every one use the place appropriate to himself alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until all enter into communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But how is that Communion made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They associate together in one food which they prepare on the Eve of the Sabbath as though they would say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We all associate together and we have all one food nor does any of us separate a propriety from our neighbour but as we all have an equal right in this place which is left common to us so we have all an equal right in the place which every one takes to himself for his own And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The consorting together which those that dwel among themselves in the same Court make is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Communions of Courts And that consorting together which they make
horns as the Dragon whose deputed she is is pictured Chap. 12. 3. the horns crowned with power and the heads with blasphemies One of his heads had been wounded to death but his deadly wound was healed This seemeth to mean her Monarchical or Kingly power which was extinguisht with the Tarquins but revived in the Caesars and hereby is given intimation from whence to account the beginning of this fifth Monarchy namely from Romes beginning again to be Monarchical and we may well take a hint of this from Luke 2. where at the birth of Christ all the world is taxed by Caesar Augustus Not that Monarchical Government is therefore the worse because thus abused by Rome Heathen no more then Religion is the worse for being abused by Rome Papal Another Beast ariseth like this for power and cruelty but far beyond him in cousenage and delusion Rome Heathen dealt always openly and in down right terms of bloodiness professedly setting it self to destroy Religion But Rome Papal is a mystery of iniquity it goes to work by deceiving and carrying fair pretences therefore it is said that it spake as a Dragon but had horns like a Lamb. It revives the Tyranny of Rome Heathen and Imperial and none must thrive before it that will not bear its badge either some mark or its name or the number of its name which number was the number of a man and his number is six hundred and sixty six In Hebrew numerals Sethur the name of a man in Numb 13. 13. comes just to this number and which being interpreted signifies Hidden or Mystery the very inscription of Rome it self Chap. 17. 5. In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fits it which is the old name of the Roman And in Gencalogical Arithmetick the number of Adonikams family suits with it Ezra 5. 13. which mans name signifies A Lord rising up REVEL CHAP. XIV THE warring 'twixt Michael and his Angels and the Dragon and his Angels and the Dragons making war with seed of the Woman Chap. 12. receiveth illustration in the thirteenth Chapter and in the beginning of this For in Chap. 13. he resigns his Power and Throne to the Beast Rome and makes him chief leader in his Wars and his Angels are men that receive his mark Here the Lamb upon mount Zion is Michael and his Angels and followers are marked with his Fathers Name in their foreheads as Chap. 7. And now as in the eighth ninth tenth and eleventh Chapters the relation is concerning those things that should be against the Church from henceforth the Prophesie is more especially of things that make for the Church and against her enemies As 1. The preaching of the Gospel to the Gentiles ver 6 7. 2. The proclaiming of the ruin of the mystical Babylon proclaimed even from its first rising up a persecutor as Isaiah did Prophesie against the Eastern even before its tyrannical being 3. The Ministry of the Word giving caution against joyning with the Beast and his Image and the danger and damnation that should follow upon joyning with him and the torments described ver 9 10 11. Here the patience of the Saints tried ver 12. and John by a voice from Heaven commanded to write them blessed that die in the Lord from thenceforth ver 13. at once shewing the bitterness of the persecution caused by the Beast that even death should be desirable to deliver the Saints from the trouble and incouraging to stand out against the Beast and his Image even to the death These bitter dealings against the Church ripen the sins of the world ready for cutting down and thereupon Christ is described coming as against Egypt Isa. 19. 1. riding upon a cloud and with a sickle in his hand to reap the Earth As Joel 3. 13. betokening his vengeance against his enemies So the Earth is reaped Harvest and Vintage and all This is a general intimation of Gods judgment and vengeance which is more particularly handled in the pouring out of the Vials Chap. 16. It is observable that the word for reaping of the Earth comes out from the Temple yea though Christ have the sickle in his hand yet an Angel out of the Temple calls to him to reap and another Angel comes out of the Temple with a sickle and a third out of the Temple calls to him to reap As this may be understood to Doctrinal information that the cries and urgencies of the Church to Christ stir him up to avenge them on their enemies Luke 18. 7. so the expressions may be explained by allusive application The putting in of the first sickle to reap the first corn in Judea was by the word and warrant of the Priests and Rulers sitting in the Temple and they that were to reap when they were come to the corn put not in the sickle till the word was given Reap The manner and managing of this business viz. the reaping of the first sheaf is recorded and related by the Talmud Menachoth per. 10. and in Tosaphta ibid. These three men say they that were appointed by the Sanhedrin to reap went out into the valley of Kidron with a great company following them on the first day of the Passover week when now it grew towards evening with three sickles and three baskets One when they came to the place said to them On this Sabbath on this Sabbath on this Sabbath In this basket in this basket in this basket With this sickle with this sickle with this sickle Reap to whom the three answer Well well well I will reap The other says Reap then Then they reap c. Thus phrases taken from known customs do speak the plainer And so is the expression taken from common speech and opinion when it is said in ver 30. The wine-press was troden without the City and blood came out of the wine-press even to the horse bridles Here is treading a wine-press of blood as Christ treadeth in Edom Isa. 63. 1 3. Edom is the common name by which the Hebrew Writers call the Romans The wine-press was without the City alluding to the wine and oyl presses which were without Jerusalem at the foot of mount Olivet Blood came up to the horse bridles An hyperbole by which they expressed great slaughter and effusion of blood So Talm. Jerus in Taanith fol. 69. col 1. describing the woful slaughter that Hadrian made of the Jews at the destruction of the City Bitter saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The horses waded in blood up to the nostrils by the space of a thousand and six hundred furlongs Of that space and extent doth R. Menahem on gen fol. 60. reckon the largeness of the Land of Israel REVEL CHAP. XV. WHAT was spoken in general in the conclusion of the preceding Chapter concerning the treading of the Wine press of Gods wrath is here more particularly prosecuted in the story of the seven Vials At the beginning of which John again calls us to reflect upon the scheme of the Temple
in Heaven which all along speaks according to the platform of the Temple at Hierusalem Here is a Sea of Glass mingled with Fire and Harpers harping by it c. singing the song of Moses which as it calls to mind Moses and the peoples singing upon the read Sea shore upon their delivery from Egypt Exod. 15. so doth it plainly allude to the musick at the Temple by the laver or Sea and which standing near the Altar was as a Sea of Glass mingled with Fire Moses and Israel sing after the destruction of Egypt for their deliverance was by her destruction but those here that have got victory over the Beast sing before he is destroyed for they are delivered from him and prevail against him though he stand in his strength and his destruction be not yet come The Gospel grew and Sanguis Martyrum was semen Ecclesiae do Satan and Antichrist what they can After this song The Temple of the Tabernacle of the Testimony in Heaven was opened ver 5. All the whole building upon Mount Moriah was called the Temple the Courts and Cloisters and Chambers c. but the very house it self The Holy and Holy of Holies was only and properly The Temple of the Tabernacle of Testimony And the song mentioned before ver 2. is represented as being in the Court near the Altar and laver but now the very House it self is opened Parallel to what is spoken Chap. 11. 19. The Temple of God was opened in Heaven and there was seen in his Temple the Ark of his Covenant The Lord in pouring out vengeance upon Antichrist will manifest his judgments as ver 4. and open his Counsels and Covenant for while the enemy raged and raved and destroyed those that would not worship him and when even all the world in a manner did worship him the Lords judgmeâ—ts were hid and his Covenant with his people as it were out of sight or as if no such thing had been but when this vengeance shall come then all will be plain The seven Angels that pour out the seven Vials are charactered in the garb of Priests coming out of the Temple in white linen and girded over the breasts as the Priests were One of the living creatures gives the Vials into their hands the very same sense and carriage with that Ezek. 10. 7. REVEL CHAP. XVI WERE the Stage where the things of this Book were to be acted and the time of their acting of as little compass as was that of the things of Daniel one might with more probability allot the several things mentioned to their several times as the things in him may be done But since the scene here is as large as all the World where the Gospel was to come and the time as long as time shall be 1600 years past already and how much behind none knoweth to undertake to apply every thing in this Book to its particular time place and occasion is to run a hazardous undertaking In some places indeed the things are so plain that they speak themselves but in many so obscure that he that will venture to bring them to particular application doth it more upon his own venture then upon any good textual warrant And amongst those obscurities these Vials are not the least Take them in a general interpretation as I believe they are intended and their meaning is easie to be understood but to come to allot them severally to this or that time or place is but to do that that when ye have done all you can will come to no surer bottom to rest upon then your own conceit and supposal The matter of them is expressed as to the most part by allusion to the plagues of Egypt as boils blood darkness and so it clears the thing intended namely in general to shew how the mystical Egypt Chap. 11. 8. after all her oppression and persecution of the Israel of God should at last come to receive her just reward as old Egypt had done and that God would follow her with plagues till he had destroyed her They are somewhat like the plagues of the seven Trumpets some of which as we observed did in general speak the state of the World till the rising of Antichrist and these Vials may be understood as the general description of his plagues and ruine We observed in Chap. 6. and that upon good Scripture ground that the six Seals did all but speak one effect namely the destruction of the Jewish Nation but brought to pass by several judgments and the like interpretation may be made here The first Vial brings a noisom Boyl upon the worshippers of the Beast this was the sixth plague of Egypt but here the first for that plague in Egypt came home to Jannes and Jambers the Magicians that they could not stand before Moses Exod. 9. 11. And that both this and all the rest might be shewed to reach home even to the veriest deceivers and ringleaders of mischief in Antichristian Egypt this is justly set in the first rank The second and third here refer to the one plague of Blood in Egypt and these exceed that For there all the Rivers and Ponds were indeed turned into Blood but the Egyptians digged for Water about the River to drink Exod. 7. 24. and found it and it was not turned into Blood The question and answer of Aben Ezra is pertinent It is said there was blood throughout all the Land of Egypt And the Magicians did so with their inchantments Now how could the Magicians turn water into blood when there was no water left but all was blood And he answers Aaron only turned the waters that were above ground into blood not those that were under ground but here Sea and Rivers and Fountains and all are become Blood still to shew how throughly the plagues should come home At these plagues there is mention of the Angel of the waters ver 5. which since all the Angels here are charactered in the garb of Priests as hath been said may also be understood as alluding to that Priest whose office it was to have care of the Waters and to look that there should be Water enough and fitting for the people to drink that came up to the three Festivals Among the offices of the Priests at the Temple this was one Maym. in Kele Mikdash per. 7. and Nicodemus whom the Talmud speaks of was of this office Aboth R. Nathan per. 6. The fourth Vial poured into the Sun brings scorching heat this seems to allude to Joshua's or Deborah's day when the Stars from Heaven fought the Sun standing still so long did not only give light to Israel but probably heat and faintness to the Canaanites and Psal. 121. 6. seems to refer thither The Sun shall not smite thee by day As in the fourth they are plagued by the Sun so in the fifth by want of it The seat of the Beast darkned as Pharaohs Throne and Kingdom was and this darkness bringing horror and pains
they are called also by the wise men Sadduces and Baithusaeans they began to oppose the Cabbalah or traditions and to expound the Text as themselves thought good without hearkning to any of the wise men at all In Avoth per. 1. And Elias Levita thus Antigonus of Socoh had two Scholars Sadoc and Baithus which grew exceeding wicked and denied the Traditional Law and believed only what was written in the written Law therefore they called them Karaites The Sadduces were addicted to a Ceremonious Religion as well as the Pharisees though in all things they went not so far and in the same things they went not always alike They used Phylacteries as well as the Pharisees but they wore them not after the very same fashion Megil fol. 24. Nay somtimes some of the Priests administred the service at the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the way of the Saduces different from the Ordinary way but such as the Jerusalem Talmud relateth dyed strange deaths And the matters wherein they followed the way of the Sadduces were all about Ceremony But they would own â—one of the Ceremonies they used as derived from Tradition but as they pretended deduced in all points from Moses his Text For they would acknowledge nothing but what was written though oftentimes they did not so much find it to be written so as they made it so by their construction and joyned in many things with the Traditional Ceremonies but scorned to receive them from Tradition but would make shift to find ground for them in the Text even as many amongst us at this day hold Arminian Socinian or Popish Tenets yet scorn to fetch them or to acknowledge them fetcht from Arminius Socinus or Rome but will seem to fetch them out of the very Text of Scripture Let me conclude this matter with some words of Josephus to shew how they despised and rejected traditions and with a passage in Maimonides that sheweth how they would have nothing but what was to be seen in the Text of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Pharisees saith Josephus delivered many things unto the people as appertaining to the Law by Traditions from the Fathers which are not written in the Law of Moses And therefore the Sect of the Sadduces cast them off saying that these things are to be accounted for Laws which are written but that these things that come by Tradition from the Fathers ought not to be kept And about these matters were often great disputes and differences betwixt them Antiq. lib 13. cap. 18. And It is unlawful saith Maymonides for a man to teach when he is drunk but if he teach a thing that is so plain in the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that even the Sadduces will acknowledge it then is it lawful as that a creeping thing is unclean a frog clean blood forbidden c. In biath hammikdash per. 1. Sect. V. Of the Pharisees As the Sadduces on the one hand made nothing of Traditions at all so the Pharisees on the other hand did make exceedingly too much not only beyond the Sadduces but also the rest of the Nation that walked in the high way of the State-Religion separating and singling themselves in a more strict course of Ceremonious devotion from other people The Jews do write their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parush Parushim with u in the second Syllable But the Greek of the New Testament and Josephus as also the Syriack and Arabick do read it with i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharish Suitable to the Chaldee and Syriack language which was then spoken The word Parash is used but once in Scripture for separation as ii is observed by Elias Levita whose words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Parash saith he betokeneth division and separation and it is found in Scripture but only once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 34. 12. His scattered or parted sheep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint rendred by the Latine oves seperatae yet our Rabins of happy memory have used it exceeding much And from hence is the Noun Parush and Parushim that is Pharisee and Pharisees and they were men separate from the ways of the world as were the Nazarites Baal Aruch yet clearet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Pharisee saith he is he that separateth himself from all uncleaness and from all unclean meats and from the common people that understand not the exact orders for meats c. According to this sense of separation Juchasin calleth Merlins mother a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pharisee that is a Nun or recluse His story of him and her is briefly thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the days of Pope Leo was the great wise man Merlin in England And they say he was the son of a Spirit Now his mother was a Kings daughter A Nun And he made many books fol. 144. col 1. And divers other passages in the Jewish writers might he produced by which they shew the general acceptation of the word Pharisee namely that it signified and imported separation and that the Pharisees were Separatists from others of the Nation Now about the separation of the Pharisees from other persons two things are to be examined 1. In what their separation did consist And 2. from what persons it was that they did separate As to the first their Separation from others was not about the publick Ordinances or refraining the publick Assemblies as the Separatists of our times do but it considered in some other thing In Mat. 12. 9 13. Luke 6. 6 7. there were Pharisees in the Synagogue at the publick Worship c. And Separation from the publick Assemblies was against their own position 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prayer of the Congregation saith their Tradition is always heard Yea though sinners be among them yet the Holy blessed God refuseth not the prayer of the Assembly Therefore it is necessary that a man joyn himself with the Congregation and pray not alone at any time when he may pray with the Congregation And let a man ever go to Morning and Evening prayer in the Synagogue for his prayer is not always constantly heard but in the Synagogue And every one that hath a Synagogue in his City and prayeth not in it with the Congregation he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil neighbour Maymon in Tephillah per. 8. Nor did their Separation consist in refraining the company and converse of others for they sate in the Sanhedrin with Sadduces Acts 23. 6. Mark 3. 6. see also Mat. 16. 1. they to other mens houses Mark 16. 16. c. Conversed with any sorts of men to make them Proselytes Mat. 23. 15. conferred ordinarily with Christ and his Disciples Mat. 15. 1. 12. 1 2 c. And indeed it will be a hard thing to find in the Jews antiquities mention of Separation of any of the Nation from
Sanctuary and it was made of brass and the sound of it was sweet It became crackt and the wisemen sent and fetcht workmen from Alexandria who mended it but then the sound was not so sweet as before They took off the mending and the sound was as sweet as it used to be * * * Maym. in Kele Mlkd. per. 3. There might not be above one Cymbal in the Quire at once and this seemeth to have born the Base as being deepest and loudest to this the Apostle alludes in his expression 1 Cor. 13. 1. We shall not be further curious nor inquisitive about this matter concerning the form or nature of the musick-instruments since our inquiry is after the song it self I shall only add this w w w Erach per. 2 in Mishu. that of the Nebhels or Harps there might not be less than two in the Quire nor above six x x x Tosaph in Erach per. 2. and of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kinnor or Viols not under nine but as many above as possible and so the least Quire that could be was nine Viols two Harps and one Cymbal And now let us hear the Musick it self 1. The Trumpets sounded their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taratantara for so for company will we call it y y y Succ. per. 5. in Mish Maym. in every morning at the opening at the Court Gates particularly at the opening of the East gate or the gate of Nicanor z z z Gloss. ibid. Now though this practice had not any express and literal Command yet was it grounded upon this necessity and reason because that the Levites and Stationary men might have notice to come to attend their Desks and Service and that the People of Jerusalem might hear and take notice and those that would come to the Temple so that this sounding was as it were the Bells to ring them into the Service And after this the Trumpets sounded not till the very time of the morning Sacrifice 2. The Song and Musick began not to sound till the pouring out of the Drink-offering This is a Traditionary Maxime exceeding common and received among the Rabbins and they descant upon it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 1 1 Erachin in Gemara ubi sup sol 11. They utter not the song but over the Wine of the Drink-offering 2 2 2 Gloss. ibid. for a man singeth not but for gladness of heart 3 3 3 Gloss. in Pesachen cap. 5. sol 64. Therefore they utter not the song at the very time of the Offering but over the Wine which cheareth God and Man as Jud. 9. 13. And so the Treatise Tamid describing the manner of the daily service relateth that when the High-priest was minded to offer the Sacrifice 4 4 4 Tam. per. 7. He went up the rise or bridge of the Altar and the Sagan on his right hand when he came to the midst of the rise the Sagan took him by the right hand and lift him up then the first man that was to bring up the pieces of the sacrifice reached him up the head and the feet and the second reached him the two shoulders and so the rest reached him the rest of the parts and he disposed of them c. And when he was to go about the Altar to sprinkle the blood upon the horns of it he began at the South-east corner and from thence to the North-east and so to the North-west and concluded at the South-west They give him the wine of the drink-offering to pour it out the Sagn stood by the horn of the Altar and a napkin in his hand and two Priests stood by the Table of the fat and two silver Trumpets in their hand to sound They came and stood by Ben Arza the one on his right hand and the other on his left He the High-priest stooped down to pour out the drink-offering and the Sagan waved with his napkin and Ben Arza struck up his Cymbal and the Levites began the song And so may we understand that passage 2 Chron. 29. 27. And when the burnt-offering began the song of the Lord began with the Trumpets and with the Instruments namely when the drink-offering was poured out for till then the Offering was not perfect because every burnt offering was bound to have a meat offering and a drink offering or else it was not right Num. 15. 5. And this may be the proper cause whatsoever the Jews descant why the Musick began not till the drink-offering namely they stayed till the offering was compleat and then began 3. The constant and ordinary Psalms that they sang were these 5 5 5 Tamid ubi sup Rosk hash sol â—1 Maym. in Tamid per. 6. On the first day of the week the four and twentieth Psalm The earth is the Lords and the fulness thereof c. On the second day of the week the forty eight Psalm Great is the Lord and greatly to be praised in the City of God c. On the third day the eighty second Psal. God standeth in the Congregation of the mighty and judgeth among the Gods c. On the fourth day the ninety fourth Psal. O Lord God to whom vengeance belongeth c. On the fifth day the eighty first Psal. Sing aloud unto God our strength make a joyful noise unto the God of Jacob c. On the sixth day of the week the ninety third Psal. The Lord reigneth he is cloathed with Majesty c. On the sabbath day they sang the ninety second Psal. which bears the Title of A Psalm or Song for the Sabbath day These were the known and constant and fixed Psalms that the singers sang and the musick plaid to on the several days of the week And the reason of the choice of these several Psalms for the several days 6 6 6 Rosh hash ubi sup Gloss. in Tamid c. 7. the Gemara on the Treatise Rosh hashanah and the Gloss upon the Treatise Tamid do give to this purpose On the first day of the week they sang the Psalm The earth is the Lords and the fulness thereof c. Because on the first day of the week of the Creation God possessed the world and gave it in possession and ruled in it On the second day of the Week they sang the Psalm Great is the Lord and greatly to be praised c. For on that day the Lord divided his works the waters and reigned over them On the third day they sang the Psalm God standeth in the Congregation of the mighty c. Because on that day the earth appeared on which is Judging and Judges and by his Wisdom he discovered the Earth and established the World by his Understanding On the fourth day they sang the Psalm O Lord God to whom Vengeance belongeth c. Because on the fourth day he made the Sun Moon and Stars and will be avenged on them that worship them On the fifth
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
look first to what use these several rooms were constantly put and then we shall be the better inabled to judge of this matter n n n Mid. ubi supr 1. That in the South East corner was a room for Nazarites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For there they boiled their peace-offerings polled their hair and put it under the pot according to the Law Numb VI. 18. o o o Nazir per. 1. Nazarism was most ordinarily for thirty days though sometime it was for years and sometime for term of life He whose vow was expired was to bring three beasts one for a burnt-offering another for a sin-offering and a third for a peace-offering p p p Ibid. per. 6. If he polled his head in the Country as Paul did at Cenchrea he was to bring his hair and burn it under the Caldron where his peace-offering was boiling which was in this place that we are speaking of And if he polled it here it was the readier The Jews in the Treatise alledged in the Margine above speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Samson Nazarite and an everlasting Nazarite not but that Samson was a Nazarite always but they use this distinction in reference to the manner of the Vow making He that took on him to be a Nazarite like Samson as saying Behold I will be a Nazarite like Samson or like the Son of Manoah or like the husband of Delilah or like him that carried away the gates of Azzah or like him whose eyes the Philistines put out such an one might never cut his hair but it must ever grow upon him and such a Nazarite did Absalom take upon him to be but he was forced to cut his hair once every year it was so heavy But he that was a Nazarite everlasting that is that took upon him Nazarism upon other terms as he that said I will be a Nazarite according to the number of the hairs of my head or the dust of the Earth or sand of the Sea shore he might poll his head once in thirty days but his hair was not to be thus burnt because his vow was not out But he whose vow was expired wheresoever he polled his head was to come to this place and here to boyl his Peace-offeting and to burn his hair and the Priest took the shoulder as it boiled and a Cake and a Wafer of unleavened bread and put all upon the hands of the Nazarite and waved them and then was the Nazarite at liberty to drink wine and to be defiled by the dead But R. Simeon saith that as soon as any of the blood of any of the Lambs was sprinkled on him he was at this liberty The same Tract also speaketh of women Nazarites as o o o Ibid. per. 3. Queen Helena who was a Nazarite first by her own ingagement seven years and by coming into the Land of Israel seven years more and by a defilement seven years more one and twenty in all p p p Ibid. per. 6. And Mary of Tarmud who whilst the blood of her offerings was sprinkling on her word was brought her that her daughter was in danger of death and she went away the sprinkling half done and half undone and found her daughter dead and came again and was sprinkled out Now to enquire whether these women cut their hair at the expiring of their vow is not much to this place and purpose and therefore we shall not trouble our selves at present to hearken after it But me thinks that q q q Iuchasin fol. 15. trac 1. passage of Simeon the Just was to purpose who in all his life time would take a Sin-offering but of one Nazarite only and his reason was because he thought they made their vows in some passion and repented of it when they had done 2. r r r Mid. ubi supr The North-East rooms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the place of the wood where the Priests that had blemishes did search the wood for worms for any wood that had worms in it was unclean for to burn upon the Altar s s s Maym. in biath hamiâ—dash per. 6. Mid. per. 5 The great Sanhedrin sate in the building Gazith and a main work of theirs continually was that they judged of the Priesthood and tryed the Priests as concerning their genealogy whether they were truly of the Priestly line or no and concerning blemishes whether they were fit to serve or no every one that was found failing of the right pedegree was clothed with black and vailed with black and got him out of the Court But whosoever was found right and perfect was clothed with white compare Rev. III. 4. VII 9. and went in and served with the Priests his brethren Whosoever was found of the right blood of the Priests but some blemish was found in him he went and sate him down in the Wood-room and wormed the wood for the Altar and had his portion in the holy things with the men of the house of his father and eat with them And when a Priest was found without blemish they made holy day and great rejoycing and blessed God for it with a Solemn prayer t t t Mid. ubi sup 3. The North-West room 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the room of the Lepers After the many rites for the cleansing of the Leper abroad in the Country at his own house u u u Maym. in Tâ—mâ—ach tsoreah per. 11. as killing a Sparrow and besprinkling him with the bloud mingled with water sending another sparrow flying in the open air shaving himself with a razor every hair off c. On the seventh day he was to shave himself again and to wash himself in water and then he was clean from defiling and might come within Jerusalem On the eighth day he brought three Lambs for a Sin-offering Trespass-offering and Burnt-offering w w w Talm. in Negain per. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bathed himself in the Lepers room and went and stood in the gate of Nicanor and there the Priests besprinkled him c. The manner of which we have observed elsewhere x x x Mid. ubi sup 4. The South-West room was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The house of the oyl y y y Ibid. Maym. in Beth. â—abbâ—â—h per. 5. For there they laid up the wine and the oyl whereof there was so frequent and constant use by the appointment of the Law in their meat and drink offerings see Numb XV. And now that we have seen the use and imployment to which these rooms were put it is the more seasonable to consider of that which we mentioned before namely whether these four rooms in the four corners of the Court of the women were quite open to the skies or roofed over and in what sense to take the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two things do here meet us which are considerable 1. That these places in
and twentieth of the Kings reign there was nothing done towards repairing Thereupon the King seeing either the slackness or falshood or both of the Priests requires them to meddle no more with receiving money nor with repairing since the business under their Hands went on no better which they irreligiously and surlily are content to do not caring whether the Temple be repaired or no. But good Jehoiada slacketh not but sets a Chest with a hole in it besides the Altar that what money might be had might be put in there for the use appointed But when that did not avail to do the work nor to buy any Vessels for the House and Service of the Lord for the money went still through the Priests fingers the Chest being in their Court Joash the King either removes that Chest or makes another and sets it without the Court at the coming in whither every one might have access to it and proclaims through all the Country that they should bring in the money appointed by Moses the Princes and People come readily and joyfully and bring it in so that there was enough to perfect repairs and withal to make those vessels for the Temple that were wanting CHAP. XXXI The room of Salt of Parvah and of the washing AS there were three rooms between the middle Gate Corban which was also called the Gate of the Women and the more Westward Gate Corban which was also called the Gate Beth Mokadh namely two Treasuries and a Levites ward between the two So were there three rooms also between the same middle Gate Corban and the Gate more Eastward which was called the Gate Nitsots and those were a a a Mid. per. 5. The room of the Salt the room of Parvah and the room of the Washers The room of the Salt was the most Westward of the three and joyned to the Gate of the Women and it was so called because they there laid up the Salt for the use of the Temple For howsoever Salt and Wine and Oil and such things were sold in the Tabernae for the use of particular persons offerings yet for the publick offerings and service these things were stocked up at the publick charge in several rooms appointed for them The use of Salt at the Temple was exceeding much b b b Maym. in is sure mizbeah per. 5. for nothing was laid on the Altar unsalted but only the Wood the Blood and the Wine of the drink-offering and how much Salt might be spent upon all their Sacrifices let any one imagine for this was the Law with all thine offerings thou shalt offer Salt Lev. II. 13. And they had not this way only for the spending of Salt but they also salted the skins of all the Sacrifices when they had flayed them off For the skins belonged to the Priests as their Fee the course therefore of the Priests that was in serving did still Salt the skins of what Sacrifices they offered that they might not be offensive and kept them till the end of the week of their Service and on the Eve of the Sabbath towards night they divided them to every one his share The place where they salted and laid up the skins till that time was in the room of Parvah which joyned to this room of the Salt on the East and which is the next piece of building that we are to survey The reason of the name is somewhat doubtful the Gemarites in the Treatise Joma debating it conclude in this Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c c c Ioma per. 3. halacah 6. what is meant by Parvah Rab Joseph saith Parvah was a Magician d d d Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Rabbi Nathan is to this purpose Parvah is the name of a man who was a Magician And there are some of the wise Men that say that he digged a vault under ground till he could come to see what the High Priest did on the day of Expiation And the wise Men were aware of this vault that he had made and they found him in it and they called this Chamber by his name The short Gloss upon the Mishnaioth in octavo goes yet further A Conjurer saith he whose name was Parvah built this room by Magick And some say that he digged through the Wall to see the service of the High Priest and there he was slain Magick was a matter more in use at the Temple among some of the Grandees there than one could have possibly thought that it could have been for the e e e Talm. Ierus in Ioma per. 3. Jerusalem Talmud relates that some of the High Priests used to destroy one another with it f f f R. Shemaiah in Mid. But others deduce the reason of the name Parvah from Parim which signifieth Bullocks because of the many Hides or Skins of Bullocks that were laid up there About which matter we shall not be curious to sway the ballance one way or other but shall leave the reason of the name to be disputed by them that have a mind to such a business it is enough to our survey to take notice of the place and name and use of it without more circumstances At the East end of this building of Parvah there was another piece of building which was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The room of the Washers And the reason of the name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g g g Mid. ubi sup Because in this room they washed the inwards of the Sacrifices according to the Law Lev. 1. 9. It hath been a very general conceit of washing the beasts that were to be offered in the pool of Bethesda of which there is mention Joh. V. If that opinion mean the washing of the Beast whilest he was alive I know not where the least footstep of any such custom is to be found either in Scripture or in Jewish monuments of antiquity And if it mean the washing of the Inwards after the Beast was slain the room that we are about was the place where that was done and they went no further and when they had first washed them here they did it again upon the Marble Tables of which we shall speak ere it be long h h h Ibid. Out of this room of washing there was a pair of winding Stairs to the top of the room Parvah i i i Ioma per. ◠and on the top of that room there was a Bath where the High Priest did bathe himself on the day of expiation the several bathings that he was to bathe on that day but only the first which was in the Bath on the top of the room Abhtines as hath been observed before It appeareth that here was a great issue or running cock of Water in this washing room which served for the washing of so many Intrails as there was occasion to wash continually and that there was a conveyance of Water to
Scholars to become faint hearted and the strength of Wisdom and the Cabala to fail and the Oral Law to be much diminished he gathered and scraped up together all the Decrees Statutes and sayings of the wise Men of which he wrote every one apart which the house of the Sanhedrin had taught c. And he disposed it into six classes which are Zeraim Moed Nezikin Nashim Kedoshim Tahoroth And a little after All the Israelites ratified the Body of the Mishnaioth and obliged themselves to it and in it during the life of Rabbi his two sons Rabban Gamaliel and R. Simeon employed themselves in the School of the land of Israel and R. Chaija R. Oshaia R. Chanina and R. John and their companions And in the School of Babylon Rabh and Samuel exercised themselves in it c. Therefore it is worthy of examination whence those differences should arise between the Jerusalem Mishna and the Babylonian differences in words without number in things in great number which he that compares them will meet with every where You have a remarkable example in the very p p p p p p Beracoth cap. 1. hal 4. entrance of the Jerusalem Mishna where the story of R. Tarphons danger among thieves is wanting which is in that of Babylon Whether R. Judah composed that System in Tyberias or in Zippor we are not solicitous to enquire he sat in both and enriched both with famed Schools and Tiberias was the more eminent For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q q q q q q Glossa in Bab. Sanhedr fol. 32 The University of Tiberias was greater than that of Zippor CHAP. LXXXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sippor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Joseph de bell lib. 3. cap 3. Sippor is the greatest City of Galilee and built in a very strong place b b b b b b Bab. Mâ—gill fol. 6. 1. Kitron Judg. 1. 29 30. is Sippor and why is it called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sippor Because it is seated upon a mountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Sippor a bird c c c c c c Hieros Biccurim fol. 64. 2. Bab. Megill in the place above Sixteen miles on all sides from Sippor was a land flowing with Milk and Hony This City is noted in Josephus for its warlike affairs but most noted in the Talmudists for the University fixed there and for the Learning which Rabbi Judah the Holy brought hither as we have said before d d d d d d Hieros Kilaim fol. 32. 2. He sat in this place seventeen years and used most frequently to say this of himself Jacob lived in Egypt seventeen years and Judah lived in Zippor seventeen years e e e e e e Juchasin fol. 2. 2. He sat also in Beth-Shaarim as also in Tiberias but he ended his life in Zippor There is this story of his death f f f f f f Hieros in the place before The men of Sippor said Whosoever shall tell us that Rabbi is dead we will kill him Bar Kaphra having his head vailed looked upon them and said Holy Men and Angels both took hold of the Tables of the Covenant and the hand of the Angels prevailed and they snatched away the Tables They said to him Is Rabbi dead He said Ye have said They rent their garments after that manner that the Voice of the renting came as far as Papath that is the space of three miles R. Nachman in the name of R. Mena said Miracles were done on that day When all Cities were gathered together to lament him and that on the Eve of the Sabbath the day did not waste until every one was gone home had filled a bottle with water and had lighted up a Sabbath candle The Bath Kol pronounced blessedness upon those that lamented him excepting only one who knowing himself excepted threw himself headlong from the Roof and died g g g g g g Gloss. in Bab. Sanhedr fol 47 1. R. Judah died in Zippor but his burial was in Beth-shaarim dying he gave in command to his son When ye carry me to my burial do not lament me in the small Cities through which ye shall pass but in the great c. What say you to this R. Benjamin In you it is h h h h h h R. Benjam â—n Itinerar His Sepulchre is in Zippor in the mountain as also the Sepulchre of R. Chaija and Jonah the Prophet c. Do you make up the controversie with your kinsmen now cited There were many Synagogues in Zippor In the story but now alledged concerning the death and burial of R. Judah mention is made of eighteen Synagogues that bewailed him but whether all these were Synagogues of Zippor or of other places it is questioned not without cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Hieros Berac fol. 6. 1. Nazir fol. 56. 1. The Synagogue of Gophna was certainly in Zippor There was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Id. Berac fol. 9. 1. Shab fol. 8. 1. The Synagogue of Babylon in Zippor There are also many names of famous Doctors there l l l l l l Id. Shekalim fol 46 1. R. Honna Rabba m m m m m m Id. Niddah fol. 50. 2. R. Abudina of Zippor n n n n n n Bab. Sanhedr fol. 91. 1. R. Bar Kaphra in Zippor R. Chaninah of Zippor o o o o o o Hieros Maasar Sheni fol. 55. 4 Schab fol. 9. 2. Trumoth fol. 45 3. c. The mention of whom is most frequent above others p p p p p p Bava Mizia cap. 8. hal 8. A controversie risen at Zippor was determined before R. Simeon ben Gamaliel and R. Jose Among many stories acted on this stage which might be produced we shall offer these only q q q q q q Hieros Jevamoth fol. 15. 3. Sotah fol. 23. 3. An Inquisition was sometime made after the men of Zippor they therefore that they might not be known clapped patches upon their noses but at last they were discovered c. r r r r r r Bab. Joma fol. 11. 1. One in the upper street of Zippor taking care about the scripts of paper fixed to the door posts was punished a thousand zuzees These words argue some persecution stirred up in that City against the Jews s s s s s s Hieros Trumoth fol. 45. 3. A certain Butcher of Zippor sould the Jews flesh that was forbidden namely dead carcasses and that which was torn On one Sabbath Eve after he had been drinking Wine going up into the roof he fell down thence and died The Dogs came and licked his blood R. Chaninah being asked Whether they should drive away the Dogs By no means said he for they eat of their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t t t t t t
Egypt Then he lifts up the bitter herbs in his hand and saith we therefore eat these bitter herbs because the Egyptians made the lives of our Fathers bitter in Egypt He takes up the unleavened bread in his hand and saith We eat this unleavened bread because our Fathers had not time to sprinkle their meal to be leavened before God revealed himself and redeemed them We ought therefore to praise celebrate honour magnifie c. him who wrought all these wonderful things for our Fathers and for us and brought us out of bondage into liberty out of sorrow into joy out of darkness into great light let us therefore say Hallelujah Praise the Lord. Praise him O ye servants of the Lord c. to And the flint stone into fountains of waters that is from the beginning of the CXIII to the end of the CXIV Psalm And he concludes Blessed be thou O Lord God our King Eternal redeeming us and redeeming our Fathers out of Egypt and bringing us to this night that we may eat unleavened bread and bitter herbs and then he drinks off the second cup. VII Then washing his hands and taking two loaves he breaks one and lays the broken upon the whole one and blesseth it Blessed be he who causeth bread to grow out of the earth and putting some bread and bitter herbs together he dips them in the sauce Charoseth and blessing Blessed be thou O Lord God our Eternal King he who hath sanctified us by his precepts and hath commanded us to eat he eats the unleavened bread and bitter herbs together but if he eats the unleavened bread and bitter herbs by themselves he gives thanks severally for each And afterwards giving thanks after the same manner over the flesh of the Chagiga of the fourteenth day he eats also of it and in like manner giving thanks over the Lamb he eats of it VIII From thence forward he lengthens out the Supper eating this or that as he hath a mind and last of all he eats of the flesh of the Passover at least as much as an olive but after this he tasts not at all of any food Thus far Maimonides in the place quoted as also the Talmudists in several places in the last Chapter of the Tract Pasachin And now was the time when Christ taking bread instituted the Eucharist but whether was it after the eating of those farewell morsels as I may call them of the Lamb or instead of them It seems to be in their stead because it is said by our Evangelist and Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As they were eating Jesus took Bread Now without doubt they speak according to the known and common custom of that Supper that they might be understood by their own people But all Jews know well enough that after the eating of those morsels of the Lamb it cannot be said As they were eating for the eating was ended with those morsels It seems therefore more likely that Christ when they were now ready to take those morsels changed the custom and gave about morsels of bread in their stead and instituted the Sacrament Some are of opinion that it was the custom to tast the unleavened bread last of all and to close up the Supper with it of which opinion I confess I also sometimes was And it is so much the more easie to fall into this opinion because there is such a thing mentioned in some of the Rubricks about the Passover and with good reason because they took up this custom after the destruction of the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blessed and brake it First he blessed then he brake it Thus it always used to be done except in the Paschal bread One of the two loaves was first divided into two parts or perhaps into more before it was blessed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One of them is divided They are the words of Maimonides who also adds But why doth he not bless both the loaves after the same manner as in other feasts Because this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bread of poverty Now poor people deal in morsels and here likewise are morsels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Bab. Berac fol. 47. 1. Let not him that is to break the bread break it before Amen be pronounced from the mouths of the Answerers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my Body These words being applied to the Passover now newly eaten will be more clear This now is my body in that sense in which the Paschal Lamb hath been my body hitherto And in the twenty eighth verse This is my blood of the New Testament in the same sense as the blood of Bulls and Goats hath been my Blood under the Old Exod. XXIV Heb. IX VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup. BREAD was to be here at this Supper by Divine Institution but how came the Wine to be here And how much And of what sort I. A Tradition b b b b b b Jerus Pesachin fol 37. 2. It is necessary that a man should chear up his wife and his children for the feast But how doth he chear them up With Wine The same things are cited in the Babylonian Talmud * * * * * * Pesach fol. 109. 1. The Rabbins deliver say they That a man is obliged to chear up his Wife and his Domesticks in the feast as it is said And thou shalt rejoyce in thy feast Deut. XVI 14. But how are they cheared up With wine R. Judah saith Men are cheared up with something agreeable to them Women with that which is agreeable to them That which is agreeable to Men to rejoyce them is Wine But what is that which is agreeable to Women to chear them Rabh Joseph saith Died garments in Babylon and linnin garments in the land of Israel II. Four cups of Wine were to be drunk up by every one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All are obliged to four cups men women and children R. Judah saith But what have children to do with Wine But they give them wheat and nuts c. The Jerusalem Talmudists give the reason of the number in the place before quoted at full Some according to the number of the four words made use of in the history of the Redemption of Israel out of Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I will bring forth and I will deliver and I will redeem and I will take Some according to the number of the repetition of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cup in Gen. XL. 11. 13. which is four times Some according to the number of the four Monarchies Some according to the number of the four cups of vengeance which God shall give to the Nations to drink Jer. XXV 15. LI. 7. Psal. XI 6. LXXV 8. And according to the number of the four cups which God shall give Israel to drink Psal. XXIII 5. XVI 5. CXVI 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉
to the Spainyards c c c c c c Comment de Bell. Civil lib. ◠Did ye not consider if I were overthrown that the people of Rome have ten Legions which could not only resist you but pull down even Heaven it self What then is the power of more than twelve Legions of Angels VERS XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Told it in the Country TOLD it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the fields But to whom What To them that laboured or that travailed in the fields So Chap. VI. 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may go away into the fields round about and buy themselves bread From whom I pray should they buy in the fields And vers 56. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And wheresoever he entred into Towns or fields they laid the sick in the streets or markets What streets or markets are there in the fields Rabba saith That food made of meal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those that dwell in the fields in which they mingle much meal over it they give thanks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Gloss are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inhabitants of the Villages And the Aruch saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are private men who dwell in the fields that is in houses scattered here and there and not built together in one place as it is in Towns and Cities VERS XV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his right mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Firm or sound of understanding in Talmudic speech VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My little daughter HN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for she was twelve years old vers 42. A d d d d d d Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cap. 2. daughter from her birth day until she is twelva years old compleat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called little or a little maid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when she is full twelve years old and one day over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she is called a young Woman VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And had suffered many things of many Physicians AND it is no wonder for see what various and manifold kinds of Medicines are prescribed to a woman labouring under a flux e e e e e e Bab. Schabb. fol. 110. R. Jochanan saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bring or Take of Gum of Alaxandria the weight of a Zuzee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of Alum the weight of a Zuzee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And of Crocus Hortensis the weight of a Zuzee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let these be bruised together and be given in Wine to the Woman that hath an issue of blood c. But if this does not benefit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take of Persian Onions thrice three logs boile them in Wine and then give it her to drink and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arise from thy flux But if this does not prevail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Set her in a place where two ways meet and let her hold a cup of Wine in her hand and let somebody come behind her and affright her and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arise from thy flux But if that do no good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take a handful of Cummin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a handful of Crocus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And a handful of Foenum Graecum Let these be boyled in Wine and give them her to drink and say Arise from thy flux But if these do not benefit other Doses and others still are prescribed in number Ten or more which see if you please in the place cited Among them I cannot omit this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them dig seven ditches in which let them burn some cuttings of such Vines as are not circumcised that is that are not yet four years old And let her take in her hand a cup of Wine And let them lead her away from this ditch and make her sit down over that And let them remove her from that and make her sit down over another And in every removal you must say to her Arise from thy flux c. VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fountain of her blood was dried up OF the fountain of the blood or of the flux called by the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the places in the margin f f f f f f Niddah cap. 2. hal 4. Maimon In Issur biah cap. 5. 6 Where also it is treated of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The greater profluvious woman and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The lesser The former title you may well bestow upon this woman who had laboured under a flux for twelve years VERS XLI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talitha Kumi RAbbi Jochanan saith We remember when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Boys and Girls of sixteen and seventeen years old played in the Streets and no body was offended with them Where the Gloss is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tali and Talitha is a boy and a girle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damsel I say unto thee Arise Talitha Kumi signifies only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maid arise How comes that clause then I say unto thee to be inserted I. You may recollect here and perhaps not without profit that which was alledged before namely that it was customary among the Jews when they applied Physick to the Profluvious woman they said Arise from thy flux which very probably they used in other diseases also II. Christ said nothing else than what sounded all one with Maid arise but in the pronouncing and uttering those words that authority and commanding power shined forth that they sounded no less than if he had said Maid I say to thee or I command thee Arise They said Arise from thy disease that is I wish thou wouldst arise but Christ saith Maid Arise that is I command thee Arise VERS XLIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He commanded that something should be given her to eat NOT as she was alive only and now in good health but as she was in a most perfect state of health and hungry The son of Rabban Gamaliel was sick He sent therefore two Scholars of the wise Men to R. Chaninah ben Dusa into his City He saith to them Wait for me until I go up into the upper chamber he went up into the upper chamber and came down again and said I am sure that the son of Rabban Gamaliel is freed from his disease The same hour he asked for food CHAP. VI. VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is not this the Carpenter AMONG other things to be performed by the Father for his Son this was one to bring him up in some Art or Trade a a a a a a Tosaph◠in Kiddush cap. 1 It is incumbent on the Father to circumcise his Son to redeem him to teach him the Law and to teach him some occupation R. Judah saith Whosoever teacheth not his Son to do some work is as if he taught him
themselves rather than against the abuse of them For if the excess of those Suppers had been that which is especially accused he had bent the force of his reproof more directly against it but of that there is not one Syllable besides this word We therefore believe these two contrary expressions One is hungry and another is drunken are thus to be understood The Jewish part of the Church would by no means come to the Eucharist without a Paschal Ante-supper and banquet where they were treated ate and drank deliciously and plentifully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and drank freely and were filled and raised to a pitch of chearfulness when the Gentile party on the contrary abhorring this Judaizing and avoyding such Ante-suppers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as yet were hungry and approached to the Sacrament fasting that is not having supped And this we suppose to be the true cause of that enormity which the Apostle corrects ver 33. namely that they would not tarry one for another the Gentile party would not tarry till the Jewish party had dispatched their own time how much so ever it were in eating their Suppers VERS XXIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For I have received of the Lord. WHAT need had the Apostle to recur to this Did the Corinthians doubt of the institution of the Eucharist Or of the authority of the Apostle who delivered unto them that institution It was neither one nor the other for they came to the Eucharist and that because it was delivered them by the Apostle But he calls them back hither for this reason that from the words of Christ who had instituted his own Supper and from his words wherein he had delivered to them that institution they might observe that the scope and end of that institution was the commemoration of the death of Christ not any Paschal commemoration I. Namely that Christ had said This is my body This is my blood to teach that the bread and wine now looked another way than they had looked when they were used in the Passover In that the unleavened bread shewed their hasty deliverance out of Egypt and the wine their joy for that deliverance But in the Eucharist the bread points out the body of our Lord broken and the wine his blood poured out II. That he said also of the wine that it is the New Testament in his blood and what had it therefore to do with the Passover of the Old Testament III. That he said lastly upon both Do this in commemoration of me In commemoration of me not in commemoration of the Passover or any thing else VERS XXV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Cup. THAT our Saviour speaks here figuratively hath been sufficiently proved formerly by very many But let us observe this moreover That cup which Christ used was mixed with water if so be he retained the ordinary custom of the Nation in this matter which is not in the least to be doubted Of the custom of the Nation we have spoke at Mat. XXVI 27. Now repeating this only thence o o o o o o Bab. Beracoth fol. 50. 2. The Wise men gave their votes for R. Eleazar that none must bless over the cup of blessing until water be mingled with it This we note that the harmony between the Sacramental Blood as we may so call it of the Old Testament and this Sacramental Blood of the New may be demonstrated and in like manner between this Sacramental Blood of the New Testament and the very Blood of Christ. I. In the striking of the old Covenant Exod. XXIV there was blood mixed with water Heb. IX 19. and in this Sanction of the new there was wine also mixed with water II. Out of Christs side with blood flowed water Joh. XIX 34. Unusual beside the course of Nature and that it might answer the Type Matthew and Mark exhibit the words of Christ thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is my blood of the New Testament Paul and Pauls companion Luke thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This cup is the New Covenant in my blood to the same sense with the former but more explained And here again let us compare the Sanction of the old Covenant Exod. XXIV I. A figurative expression is used in that History when it is said that Moses sprinkled the blood upon all the people that is upon the twelve pillars erected by him to represent the twelve tribes vers 4. So also in this place This is my blood that is The representation of my blood II. Of the blood then sprinkled it might be said This is the blood of Christ of the old or first Testament The very blood then and from thence represented the blood of Christ because under the Old Testament there was from time to time to be shedding of blood But now wine is a representation of the blood of Christ because thence forward the shedding of such kind of blood was to cease III. The old Covenant was not established in the blood of that Paschal Lamb in Egypt but in the blood of Bulls and Goats in the wilderness And the reason was because when the Passover was instituted the Laws and Articles concerning which the Covenant was entred into had not been promulgated but when they were published and written then the Covenant was established In like manner Christ in the institution of Baptism established not the New Covenant Baptism was the beginning of the Gospel Mark I. 1. But when he had delivered the doctrin and articles of the Gospel then he established the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p p p p p p Hieros Peah fol. 17. 2. What is giving Behold all my goods are given to N. from this time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let mine be my own and remain so but when I dy let N. have them So the Apostle Heb. IX 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Where a Testament is there must of necessity be the death of the Testator c. I. This Cup is not only a sign of the blood of Christ nor only a Seal as a Sacrament but the very Sanction of the New Testament that is of the whole Evangelic administration not only the Sanction of a Covenant but the Sanction of the Covenant under the Evangelic administration From thenceforth was the cessation of Judaism So that blood Exod. XXIV was not only the Sanction of the Covenant of grace and the Sanction of the Covenant of the peculiarity of the people of Israel but the Sanction of these things under such an Oeconomy II. While therefore we receive this Sacrament we profess and protest against all other dispensations and religions besides that of the Gospel Hence in the times immediately following the ascention of Christ the communication of the Eucharist was so frequent viz. that they who had been now newly converted from Judaism by the
power and his seat and great authority IT is recorded of Hannibal that great Commander and Enemy of Rome that being but a Youth he put himself under an Oath before the Altar of maintaining a perpetual enmity against that City And he proved as big as his Word and Oath This day may justly call upon England to ingage in such a feud and hostility against the same City For on this day she proclaimed open feâ—d and hostility against England This day she shewed that her Doctrine and practise and Church is not to be reconciled to her Doctrine destruction her Practise murther her Charity cruelty her Piety barrels of powder In a word as Joab to David 2 Sam. XIX 6. Thou hast declared this day that thou regardest neither Princes nor Servants for this day I perceive that if Absalom had lived and we all had died this day then it had pleased thee well This day she declared that she regarded neither Princes nor Servants who this day may perceive that if Absalom had lived and we had all died if Popery might have lived though all England had perished she had liked it well and indeed that was her great desire and great design The day commemorates a Devilish plot and a Divine deliverance and the work of the day very sutable is as to render all our Praises and Thanksgivings possible to the Author of our Deliverance so to whet our detestation against the Author of such a Plot and Design To help on this latter I have chosen these words that I have read that out of them I may lay before you the picture of that City that fathered and fostered such a Plot and the sight of that may help on the former and set an edge upon our Thanksgivings when we see from whom and from what we were delivered The words that I have read I look upon as one of the most remarkable passages in this book which book hath not a few passages very remarkable That the Devil should give his seat and Authority and Power to Rome For that by the Dragon is meant the Devil there is none can doubt and that by the Beast spoken of here and whose story runs on through the greatest part of the Book is meant Rome needs not much proving for Romanists themselves do not deny it Before I proceed further I cannot but remember and mention two things which are recorded by Roman Historians themselves concerning their City I. They tell you that the proper Name of Rome was a great secret and that very few knew it and that it was not to be uttered And Pliny tells you of a man that was put to Death for calling Rome by its secret proper Name Our Apocalyptick doth not mention Rome by name in all this Book but truly he gives it its very proper and significant name one while calling it Babylon Chap. XVII 18. Another while Egypt and Sodom Chap. XI 8. And what qualities of Babylon Egypt and Sodom were every one very well knows II. Those Historians tell you that whereas it was commonly known under what Tutelar God or Deity other Cities were some under Mars some under Jupiter some under Hercules it was utterly unknown who was the Tutelar God of Rome Our Apocalyptick here resolved that scruple he tells you who is the Patron and Deity of that City under whose Tutelage and Guardianship it is viz. of the Dragon the old Serpent the Devil who gives his seat and power and great authority to it For that Rome is meant here and all along through divers Chapters forward is not only the consent and opinion of antient Fathers not only of Protestants but the very Romanists themselves grant it if you will but grant the distinction twixt Imperial and Papal Heathen and Christian. And indeed our Apostle hath so plainly charactered it that it cannot be denied that he means that City In Chap. XVII 9. He telleth that the Scarlet where that is drunk with the blood of the Saints sitteth on seven Mountains which is the very character of Rome in her own Poets and Historians and they reckon the seven Mountains by name on which the City stood and at vers 18. he saith The whore which thou sawest is that great City which reigneth over the Kings of the Earth Now he is a meer stranger to History that knoweth not that Rome when John wrote this Revelation ruled all Kings and Kingdoms and even any one may gather so much from Luke II. 1. where it is said There went out a Decree from Cesar Augustus that all the World should be taxed meaning only the Roman Empire which is reputed there as ruling and spreading over all the World Divers more demonstrations might be given but they need not since Papists themselves cannot but grant it So that the subject of the matter in the Text thus understood yields us this clear Doctrine and Demonstration That Rome is the Devils seat his Deputy and Vicegerent one that the Devil hath invested in his own Throne and Power and set it as Vice-Devil upon Earth And can any good thing come out of such a Nazareth as this It is no wonder if sire and gunpowder mischief and destruction come from this City when it is as it were the Deputy-Hell that the Devil hath constituted on Earth to act his authority and power Glorious things are spoken of the City of God Psal. LXXXVI 3. But what things are to be spoken of the City of the Devil I shall not fetch colours any where from abroad to paint out its blackness though Histories relate infinitely horrid actions of it as black as Hell I shall only use those colours that are afforded by the Scripture and take my discourse only from within the compass of that When you read of the Devils shewing Christ all the Kingdoms of the Earth and the glory of them do you not presently conceive that he shewed him Rome and her dominion and glory For there was no glory and pomp on Earth then comparable to her glory and pomp And when you read that he said All these will I give thee if thou wilt fall down c. that he offered to make him Cesar And when he saith For that is mine and to whomsoever I will I give it how agreeable is it with the Text that that seat authority and power was the Dragons but he gave it to that Beast It is not so said of the other Monarchies that had gone before It is not so said of Babylon Greece c. that the Devil gave them their Power and Authority as it is said of Rome in this place nor indeed could it so properly be said of them as I shall observe afterward And here I doubt the fift Monarchy Man is foully mistaken in his reckoning when he accounts the fift Monarchy to be the Kingdom of Christ whereas indeed the fift Monarchy was this Kingdom of the Devil In the second and seventh Chapter of Daniel you read of the four Monarchies