Hebrew but such as learned it by Study However therefore all the Jews inhabiting the land of Canaan did not so readily understand the Chaldee Language as the Syriac which was their Mother Language yet they much readilier understood that than the Hebrew which to the unlearned was not known at all Hence it was not without necessity that the Prophets were turned into the Chaldee Language by Johnathan and the Law not much after by Onkelos that they might a little be understood by the common people by whom the Hebrew original was not understood at all r r r r r r Hierof Schabb. fol. 15. col 3. We read also that the Book of Job had its Targum in the time of Gamaliel the Elder that is Pauls Master the sense of the words yet they reputed it not for a prophesie because it was not uttered in the Language that was proper for prophetical predictions But we tarry not here That which we would have is this that Matthew wrote not in Hebrew which is proved sufficiently by what is spoken before if so be we suppose him to have written in a Language vulgarly known and understood which certainly we ought to suppose Nor that he nor the other Writers of the New Testament writ in the Syriac Language unless we suppose them to have written in the ungrateful Language of an ungrateful Nation which certainly we ought not to suppose For when the Jewish people were now to be cast off and to be doomed to eternal cursing it was very improper certainly to extol their Language whether it were the Syriac Mother Tongue or the Chaldee its cozin Language unto that degree of honour that it should be the original Language of the New Testament Improper certainly it was to write the Gospel in their Tongue who above all the Inhabitants of the World most despised and opposed it II. Since therefore the Gentiles were to be called to the Faith and to embrace the Gospel by the preaching of it the New Testament was writ very congruously in the Gentile Language and in that which among the Gentile Languages was the most noble viz. The Greek Let us see what the Jews say of this Language envious enough against all Languages besides their own z z z z z z Mâ—gillab fol. 9. 2. Rabban Simeon ben Gamaliel saith Even concerning the holy Books the wise Men permitted not that they should be writ in any other Language than Greek R. Abhu saith that R. Jochanan said the Tradition is according to Rabban Simeon that R. Jochanan said moreover Whence is that of Rabban Simeon proved From thence that the Scripture saith The Lord shall perswade Japhet and he shall dwell in the tents of Sem The words of Japhet shall be in the Tents of Sem and a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God shall perswade Japhet i. e. The grace of Japhet shall be in the Tents of Sem. Where the Gloss speaks thus The Grace of Japhet is the Greek Language the fairest of those Tongues which belong to the sons of Japhet a a a a a a Hierof Meâ—ill fol 71. â— Rabban Simeon ben Gamaliel saith Even concerning the sacred books they permitted not that they should be written in any other Language than Greek They searched seriously and found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Law could not be translated according to what was needful for it but in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You have this latter clause cut off in Massecheth Sopherim where this story also is added b b b b b b Cap. 1. artic â— The five Elders wrote the Law in Greek for Ptolomy the King and that day was bitter to Israel as the day wherein the golden Calf was made because the Law could not be translated according to what was needful for it This story of the five Interpreters of the Law is worthy of consideration which you find seldom mentioned or scarce any where else The Tradition next following after this in the place cited recites the story of the LXX Look it When therefore the common use of the Hebrew Language had perished and when the Mother Syriac or Chaldee Tongue of a cursed Nation could not be blessed our very enemies being judges no other Language could be found which might be fit to write the New divine Law besides the Greek Tongue That this Language was scattered and in use among all the Eastern Nations almost and was in a manner the Mother Tongue and that it was planted every where by the Conquests of Alexander and the Empire of the Greeks we need not many words to prove since it is every where to be seen in the Historians The Jews do well near acknowledge it for their Mother Tongue even in Judea c c c c c c Hieros Megill in the place above col 2. R. Jochanan of Beth Gubrin said There are four noble Languages which the world useth The Mother Tongue for Singing the Roman for War the Syriac for Mourning and the Hebrew for Elocution and there are some who say the Assyrian for Writing What is that which he calls the Mother Tongue It is very easily answered The Greek from those encomiums added to it mentioned before and that may more confidently be affirmed from the words of Midras Tillin respecting this saying of R. Jochanan and mentioning the Greek Language by name d d d d d d Midr. Till fol. 25. 4. R. Jochanan said There are three Languages The Roman for War the Greek for Speech the Assyrian for Prayer To this also belongs that that occurs once and again in Bab. Megillah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Fol. 18. 1. In the Greek mother Tongue you have an Instance of the thing f f f f f f Hieros Sotah fol. 21. 2. R. Levi coming to Cesarea heard some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reciting the Phylacteries in the Hellenistical Language This is worthy to be marked At Cesarea flourished the famous Schools of the Rabbins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins of Cesarea are mentioned in both Talmuds most frequently and with great praise but especially in that of Jerusalem But yet among these the Greek is used as the Mother Tongue and that in reciting the Phylacteries which you may well think above all other things in Judea were to be said in Hebrew In that very Cesarea Hierom mentions the Hebrew Gospel of S. Matthew to be laid up in the Library of Pamphilus in these words Matthew who was also called Levi from a Publican made an Apostle first of all in Judea composed the Gospel of Christ in Hebrew letters and words for their sakes who were of the circumcision and believed Which Gospel who he was that afterwards translated it into Greek it is not sufficiently known Moreover that very Hebrew Gospel is reserved to this day in the Library at Cesarea which Pamphilus the Marlyr with much care collected I also had leave
find it Herbanus the Jew s s s s s s Oregent Dial. at the beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was a man excellently well instructed in the Law and holy Books of the Prophets and the Octateuch and all the other Writings What this Octateuch should be distinct from the Law and the Prophets and indeed what the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the other writings besides should be is not easily guessed This Octateuch perhaps may seem to have some reference to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hagiographa or Holy Writings for it is probable enough that speaking of a Jew well skilled in the Holy Scriptures he might design the partition of the Bible according to the manner of the Jews dividing it but who then can pick out books that should make it up Let the Reader pick out the eight and then I would say that the other four are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the other Writings But we will not much disquiet our selves about this matter It may be asked why these Books should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scriptures when the whole Bible goes under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Scriptures Nor can any thingbe more readily answered to this than that by this title they would keep up their dignity and just esteem for them They did not indeed read them in their Synagogues but that they might acknowledge them of most Holy and Divine Authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of them they confirm their Traditions and they expound them mystically t t t t t t Schabb. fol. 116. 2. Yea and give them the same title with the rest of the Holy Scriptures u u u u u u Bathra ubi supr This is the order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Hagiographa Ruth the Book of Psalms Job the Proverbs Ecclesiastes the Canticles the Lamentations Daniel the Book of Esther Ezra and the Chronicles It is here disputed that if Job was in the days of Moses why then is not his Book put in the first place the answer is they do not begin with vengeance or affliction and such is that Book of Job They reply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruth also begins with affliction viz. with the story of a Famine and the death of Elimelech's Sons But that was say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an affliction that had a joyful ending So they might have said of the Book and affliction of Job too We see it is disputed there why the Book of Ruth should be placed the first in that rank and not the Book of Job But we might enquire whether the Book of Psalms ought not have been placed the first rather than the Book of Ruth IV. In this passage at present before us who would think otherwise but that our Saviour alludes to the common and most known partition of the Bible and although he name the Psalms only yet that under the title he includes that whole volume For we must of necessity say that either he excluded all the Books of that third division excepting the Book of Psalms which is not probable or that he included them under the title of the Prophets which was not customary or else that under the title of the Psalms he comprehended all the rest That he did not exclude them reason will tell us for in several Books of that division is he himself spoken of as well as in the Psalms and that he did not include them in the title of the Prophets reason also will dictate because we would not suppose him speaking differently from the common and received opinion of that Nation There is very little question therefore but the Apostles might understand him speaking with the vulgar and by the Psalms to have meant all the Books of that Volume those especially wherein any thing was written concerning himself For let it be granted that Ruth as to the time of the History and the time of its writing might challenge to its self the first place in order and it is that kind of priority the Gemarists are arguing yet certainly amongst all those Books that mention any thing of Christ the Book of Psalms deservedly obtains the first place so far that in the naming of this the rest may be understood So St. Matthew Chap. XXVII 9. under the name of Jeremiah comprehends that whole Volume of the Prophets because he was placed the first in that rank which observation we have made in Notes upon that place VERS XLV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then opened he their understanding WHere it is said that by the imposition of the hands of the Apostles the gift of Tongues and of Prophesie was conferred they spake with tongues and they prophesied Acts XIX 6. by Prophesie nothing may be better understood than this very thing that the minds of such were opened that they might understand the Scriptures and perhaps their speaking with tongues might look this way in the first notion of it viz. that they could understand the original wherein the Scriptures were writ VERS L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As far as Bethany HOW many difficulties arise here I. This very Evangelist Acts I. 12. tells us that when the Disciples came back from the place where our Lord ascended they returned from Mount Olivet distant from Jerusalem a Sabbath days journey But now the Town of Bethany was about fifteen furlongs from Jerusalem Joh. XI 18. and that is double a Sabbath days journey II. Josephus tells us that the Mount of Olives was but five furlongs from the City and a Sabbath days journey was seven furlongs and an half q q q q q q Antiq. lib. 20. cap. 6. About that time there came to Jerusalem a certain Egyptian pretending himself a Prophet and perswading the people that they would go out with him to the Mount of Olives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being situated on the front of the City is distant five furlongs These things are all true 1. That the Mount of Olives lay but five furlongs distance from Jerusalem 2. That the Town of Bethany was fifteen furlongs 3. That the Disciples were brought by Christ as far as Bethany 4. That when they returned from the Mount of Olives that they travelled more than five furlongs And 5. Returning from Bethany they travelled but a Sabbath days journey All which may be easily reconciled if we would observe That the first space from the City toward this Mount was called Bethphage which I have cleared elsewhere from Talmudick Authors the Evangelists themselves also confirming it That part of that Mount was known by that name to the length of about a Sabbath days journey till it come to that part which was called Bethany For there was Bethany a tract of the Mount and the Town of Bethany The Town was distant from the City about fifteen furlongs i. e. two miles or a double Sabbath days journey but the first border of this
unless they be writ in Hebrew II. It is disputed b b b b b b Schabb. fol. 115. 1. Whether it be lawful to snatch the holy Books out of the fire on the Sabbath day when that cannot be done without some labour And it is concluded without all scruple that if they are wrote in Hebrew they ought to be snatched out but if in an other Language or in other Characters then it is doubted Yea R. Jose saith They are not to be snatched out III. It is disputed further 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the holy Books so written shall come to your hands whether you may destroy them with your own hand either by cutting or tearing them or throwing them into the fire and it is concluded indeed in the negative which yet is to the same effect as though it were determined in the Affirmative Let them be laid up say they in some foul place where they may be consumed by themselves And it is related of Rabban â—â—â—aliel first that when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Book of Job made into a Targum was brought to him he commanded that it should be buried under a heap of stones Which example also a certain Rabbin afterward urgeth to his great grand-son Gamaliel that he also should bury under ground the Book of Job Targumized which he had in his hand to be consumed The Book of Job Targumized was that Book translated into the Chaldee Language the Mother Tongue of the Nation the Tongue into which the Law and the Prophets were rendred in the Synagogues and yet by no means did they tolerate the Version of that Book which indeed was not read in the Synagogues though rendred in that Language much less would they tolerate the Version of the Law and the Prophets into a more remote and more Heathen Language These things well considered one may with good reason suspect that the Jews thought not so honourably of any Version as to cast away the Hebrew Bible and to espouse that in the room of it And what they might or did think concerning the Greek Version of the LXX as it is called let us as much as we can briefly search CHAP. VII A Comparison of the History of the LXX as it is in Iosephus and as it is in the Talmudists THE story as it is in Josephus and Aristeas hath no need to be repeated being so well known to all From which how vastly different is it from the story as it is related in the Talmudists Which we transcribe verbatim from Massecheth Sopherim a a a a a a Cap. 1. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a story of five Elders who transcribed the Law for Ptolomy the King in Greek And that day was bitter to Israel as the day wherein the golden Calf was made Because the Law could not be turned according to all things requisite to it And again there is a story of King Ptolomy that he assembled seventy two Elders together and disposed them into seventy two Cells But he revealed not to them why he had assembled them But coming in to every one of them said to them write me out the Law of Moses your Master God put council into each of their hearts that their minds agreed in one And they wrote out for him the Law by it self But they changed thirteen places in it The Babylonian Talmud f relates the story in the like manner this only excepted â— In Megill that there is no mention of the five Elders as also that this clause is wanting They wrote out the Law for him by it self I. Josephus speaks glorious things of letters sent from the King to the High Priest sending for Interpreters of Presents sent to Eleazar and other things consecrated to the Temple of many Talents spent by Ptolomy for the redemption of the Jews of honourable rewards conferred upon the Interpreters all which according to the account of Josephus and Aristeas amounted to such a sum that one might with reason believe the whole Alexandrian Library was not worth so much yea a whole years tax of Egypt would scarcely have been of that value But of all this there is deep silence in the Talmudists and yet usually they want not either for Will or Elocution when something is to be declared for the glory of their own nation They are not silent of the gifts of Monobazus and Helena Nicanor Ben Kattin c. of the gifts of Princes either given or lent to their Rabbins but of these vast expences of Ptolomy there is not one Syllable II. In Josephus the Interpreters are sent for by letters and that under that notion that they should interpret But in the Talmudists they are convened being altogether ignorant what they must do III. In Josephus they turn the Law at least into Greek in the Talmudists it is obscure whether they translated any thing at all Of the five Elders indeed it is said in terms that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they transcribed in Greek that is they turned as the word which followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to interpret sufficiently explains But of the Seventy there is no such thing but only this That they transcribed the Law by its self and changed thirteen places in it There is a passage indeed where the Babylonian Talmudists are brought in with their relation whereby one might think that they intimated that the Seventy translated into Greek Our c c c c c c Megil f. 9. 1. Masters say they permitted not that the holy Books should be transcribed but into Greek And it is a Tradition R. Judah saith when they permitted to transcribe in Greek they permitted it of the Book of the Law only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that because of that which happened to King Ptolomy Or let it be as it is rendred by some Whence the work was begun with Ptolomy the King But if any should say that they transcribed indeed in Greek that is the Hebrew Text in Greek letters and translated not you would scarcely refute him out of the Talmudists especially when elsewhere they distinguish between writing out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any Language d d d d d d Scabb fol. 115. 1. that is in the Characters of any Language and writing out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Version into any Language and when there was a publication and edition of a double Hebrew Text in Origens Hexapla and Octapla e e e e e e â—piphan haeres 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Hebrew and Greek Characters he seems not to have been without his Copy in which the Hebrew Text it self was written out in Greek Letters What at length does that mean They writ out the Law by it self Certainly either this They transcribed the Law only and not the other Books or rather they transcribed the Hebrew Law it self in Hebrew and turned it not They wrote out say they the
buried And in Hell he lift up his Eyes being in torment c. Both suddainly disposed of the one to Heaven the other to Hell So we may take example from the two Thieves on the Cross the good Thief went presently to Paradise and the bad to his place and both these to Hades the word in the Creed Christ commends his Soul into his Fathers hands and it went into the hands of God What to do For God to dispose of it And how think you God would dispose of the Soul of Christ The Schools question whether Christ merited Salvation pro se for himself because the reason of the question is whether he set himself to merit pro se Did he or did he not the Soul of Christ after so holy a life and death could not but go to Salvation For what had the Soul of Christ now to do more towards mans Salvation and what could be done more towards its own Now having done all this what had the Soul of Christ to do more but to go to its rest till it be put again into its Body for the raising of that As the Scripture tells us holy Souls go to rest till at the last day they must meet their Bodies and then both shall rest together This passage of our Saviours Soul to Heaven upon his death is called his going to Hades the World of Souls and the place of holy Souls a place invisible to mortal Eyes which though it seems harshly expressed He descended into Hell yet must be interpreted from the Greek expression in this sense And the Phrase in the Greek teacheth that the Soul sleepeth not with the Body stayeth not here on Earth where the Body doth but hath a life when the Body is dead and goeth into another World to have a living or dying life Christs Soul to be separate but thirty six hours and yet it doth not stay and sleep with the Body but takes wing and flies into another World The Sadducee that thought the Soul died with the Body little considered what the nature of the Soul was Christian dost thou consider it Dost thou know what it is No I cannot see it But I may say as it is Rom. I. 20. The invisible things of God are clearly seen being understood by the things that are made So the invisible things of the Soul i. e. its spiritualness and immortality may be seen by the things it acts Prov. XX. 27. The Spirit of a man is the candle of the Lord. It s the Lords candle like that in the Tabernacle that never went out but was drest Morning and Evening and kept burning continually It is the Lords candle Searching all the inward parts of the Belly that is able to acquaint man with himself with his conscience his thoughts affections A candle that searcheth the things of nature looketh into the things of God Compare this Spirit with the Spirit of a Beast a Swine an Ox the acting of the Soul of Man in Wisdom Learning Contrivance with the acting of a Brute and then guess what is the nature of the Soul And if it be so active in the Body when fettred in flesh what think you it will be when loosed out And that it will be one day and go into another World not to be at its own liberty there but it goes to God to dispose of it and so he doth to Heaven or Hell Go away then with this meditation in thy bosom and keep it there My Soul must certainly one day go into the hands of God to receive her due reward FINIS A Chorographical Table OF THE Several Places contained and described in the Two Volumes of Dr. LIGHTFOOTS Works By Iohn Williams THe Jewish Writers divide the World into the Land of Israel and without the Land Vol. II. Pag. 1. The Land of Israel first called the Land of the Hebrews then Canaan and Palestine c. may be considered as to its length and breadth v. II. p. 327. The length of it is said in Scripture to be from Dan to Beersheba and from the entring in of Hamath North to the Sea of the Plain or Dead Sea South v. I. p. 90. v. II. p. 44 The Jews do reckon it from the Mountains of Amana or the upper Tarnegola which is at the neck of Anti-Libanus to the River of Egypt v. II. p. 3 62 517 Others do measure it by the Coast and if Phaenicia be included then from Sidon to Rhinocorura or the River of Egypt is 232 miles according to Antoninus But if Phaenicia be excluded then from the South bounds of that to Rhinocorura are 189 miles according to Pliny v. II. p. 10 322 The breadth of the Land within Jordan is not always the same since the Seas bounding on all sides here the Mediterranean there those of Sodom Genesaret and Samochonitis with the River Jordan cannot but make the space very unequal by their various Windings But if we take the measure of it from the Bay of Gaza to the Shoar of the Dead Sea it is upward of 50 miles and if we extend it also beyond Jordan then from Gaza to Pâ—tra the Metropolis of Moab is 110 miles as may be computed from Ptolomy and Pliny v. II. p. 320 321 The Jews do say That the Land of Israel contained a Square of Four hundred Parsae a Parsa is four miles which make 1600 miles v. II. p. 318 And they have a Tradition and not amiss that the utmost Bounds of the Land of Israel including the Land beyond Jordan was within three days Journey of Jerusalem v. II. p. 319. Sometimes the Land of Israel is bounded with Euphrates East as indeed the Holy Scriptures do and contiguous with Mesopotamia the River only between v. II. p. 365 The several Divisions of the Land It was anciently divided according to the People and Nations that inhabited it viz. the Canaanites Perizzites c. Vol. II. p. 202 328 When first possess'd by the Children of Israel it was parted among the twelve Tribes and upon the Division of the ten Tribes they were known by the two Names of Judab and Israel But after their return from Babylon it was divided by the Jews into Judea Galilee and the Land beyond Jordan or Peraea excluding Samaria To which if we add Idumea then was Palestine divided into five Countries viz. Idumea Judea Samaria Galilee and the Country beyond Jordan Vol. I. Pag. 282 â—64 Vol. II. Pag. 4 61. There was also an Imperial Division of it viz. 1. Into Palestine more especially so called the Head of which was Caesarea 2. Palestine the second the Head of which was Jerusalem And 3. Palestine called Salutaris or the Healthful which its likely was the same with Idumea the less the Head of which may be supposed to be Gaza Asâ—alon or Elâ—utheropolis v. II. p. 293. A. ABel Abila are one and the same the Hebrew Abel being according to the Greek Termination Abila or Abella There were many places of that name Vol. II.
as they would make him Chap. 31. Then Elihu the Pen-man undertakes to moderate but inclining to the same misprision with the others the Lord himself convinceth them all of the uprightness of Job which no arguments of Job could do and this not only by an oracle from Heaven but also by Jobs revived prosperity wherein every thing that he had lost was restored double to him but only his children which though they died yet were not lost His years were doubled for he lived an hundred and forty years after his trouble and so was seventy years old when his trouble came and died two hundred and ten years old the longest liver born since Terah CHAP. II. to Ver. 11. Years of the Promise 341 ISRAELS afflictions increase upon them the cruel King of Egypt commanding Years of the Promise 342 all the Male children to be slain Miriam was born not far from Years of the Promise 343 this time she was able to stand and watch Moses when he was cast into the Years of the Promise 344 river her name signifieth Bitterness and Rebellion both and it is not to be Years of the Promise 345 doubted but holy Amram when he gave her name had regard to that sad Years of the Promise 346 cause and effect of which they had so great cause to be sensible Miriam Years of the Promise 347 was a Prophetess Exod. 15. 20. Micah 6. 4. World 2431 Years of the Promise 348 AARON born a Saint of the Lord Psal. 106. 16. His name soundeth Years of the Promise 349 both of sorrow and joy as the tenor of Psal. 88. 89. made in these afflictions Years of the Promise 350 doth World 2433 Years of the Promise 351 Moses 1 MOSES born supernaturally his mother being exceeding old at his Years of the Promise 352 Moses 2 birth she was his fathers own Aunt the daughter of Levi so is Moses Years of the Promise 353 Moses 3 a Levite both by father and mother He is preserved in an ark like a Years of the Promise 354 Moses 4 second Noah his mother is paid for nursing her own child he is adopted Years of the Promise 355 Moses 5 by Pharaohs daughter for her own son and so the King is his nursing Father Years of the Promise 356 Moses 6 and the Queen his nursing Mother And in this doth Moses typifie Years of the Promise 357 Moses 7 Christ that his true Father is unknown to the Egyptians and he Years of the Promise 358 Moses 8 reputed the son of Pharaoh as the true Father of Christ unknown to Years of the Promise 359 Moses 9 the Jews and he reputed the son of Joseph Years of the Promise 360 Moses 10 Moses was educated and learned in all the wisdom of the Egyptians Years of the Promise 361 Moses 11 Years of the Promise 362 Moses 12 Acts 7. 22. Stephen speaketh this from necessary consequence not having Years of the Promise 363 Moses 13 express Text for it for it could no otherwise be conceived of the adopted Years of the Promise 364 Moses 14 Years of the Promise 365 Moses 15 son of a King and of a King of Egypt which Nation was exceedingly Years of the Promise 366 Moses 16 given to learning and study JOB is yet alive and probably out-liveth Years of the Promise 367 Moses 17 Moses In the reading of his Book it may be advantagious to the Years of the Promise 368 Moses 18 Years of the Promise 369 Moses 19 Reader to observe how in very many places it toucheth upon the history Years of the Promise 370 Moses 20 Years of the Promise 371 Moses 21 that is contained in the Book of Genesis though that Book was not then Years of the Promise 372 Moses 22 written The creation is handled Chap. 38. The first Adam mentioned Years of the Promise 373 Moses 23 Chap. 15. 7. The fall of Angels and Man Chap. 4. 20. 5. 2. The miserable Years of the Promise 374 Moses 24 Years of the Promise 375 Moses 25 case of Cain that was hedged in that he could not die Chap. 3. 21. Years of the Promise 376 Moses 26 The old world and the flood Chap. 22. 6. The builders of Babel Chap. 3. Years of the Promise 377 Moses 27 Years of the Promise 378 Moses 28 15. 5. 13. The fire of Sedom Chap. 20. 23 26. and divers such references Years of the Promise 379 Moses 29 may be observed which are closely touched in the Book which Years of the Promise 380 Moses 30 Years of the Promise 381 Moses 31 they came to know partly by tradition partly by living so near the Hebrews Years of the Promise 382 Moses 32 and the places where these things were done and partly by revelation Years of the Promise 383 Moses 33 as Chap. 4. 12. 38. 1 Years of the Promise 384 Moses 34 Years of the Promise 385 Moses 35 The Pen-man of the Book before and after the speeches of Job and his Years of the Promise 386 Moses 36 friends often useth the name Jehovah but in all the speeches never but Years of the Promise 387 Moses 37 once and that is in Chap. 12. 10. speaking there of Gods giving the Creature Years of the Promise 388 Moses 38 Years of the Promise 389 Moses 39 his being CHAP. II. from Ver. 11. to the end World 2473 Years of the Promise 390 Moses 40 MOses by faith at forty years old Acts 7. 23. refuseth the Courts Years of the Promise 391 Moses 41 visiteth his brethren slayeth an Egyptian fleeth into Midian Years of the Promise 392 Moses 42 Years of the Promise 393 Moses 43 Heb. 11. 24 25 26. By faith Moses refuseth to be called the son of Pharaohs Years of the Promise 394 Moses 44 daughter chusing rather to suffer affliction with the people of God then Years of the Promise 395 Moses 45 Years of the Promise 396 Moses 46 to enjoy the pleasures of sin for a season Esteeming the reproach of Christ Years of the Promise 397 Moses 47 greater riches then the treasures of Egypt for he had respect unto the recompence Years of the Promise 398 Moses 48 Years of the Promise 399 Moses 49 of the reward In Midian he marrieth Zipporah and hath a son by Years of the Promise 400 Moses 50 her whom he calleth Gershom which signifieth a desolate stranger because Years of the Promise 401 Moses 51 of his remote residence from his own people in a forain land Years of the Promise 402 Moses 52 Years of the Promise 403 Moses 53 Israel is not yet throughly humbled under their affliction and therefore Years of the Promise 404 Moses 54 it is but just they should continue under it they refused the deliverer Years of the Promise 405 Moses 55 Years of the Promise 406 Moses 56 when he offered himself unto them with Who made thee a Prince Years of the Promise 407 Moses 57 and a Ruler over us And therefore they are but answered according to Years of the
burnt down upon the Lords day or on the Christian Sabbath Fire put to it upon their Sabbath and it burnt all ours And so the City fell upon their Sabbath as was mentioned out of Dion even now SECTION II. The face and state of the Country after the Cities ruine WE will first begin at Jerusalem it self It was laid so desolate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That travellers by could see no sign that it had been ever inhabited they are the words of Josephus De Bell. lib. 7. cap. 1. The Friars there and the Maps here with us that point out places so punctually as to tell you Here was Pilates Palace here the Highpriests here the dolorous way c. must receive more curtesie from your belief then they can give proof to their assertion It appears by the constant and copious testimony of the Jews that the City and Temple were not only laid flat by fire ruine and demolishment but that Turnus Rufus brought a plow over them to make good that Prophesie Zion shall be plowed as a field The plowman would find but rugged work They allot it as observed before to have been on the same day of the year and so a twelvemonth at the least must intercede What the beauty of the place had been needs no Rhetorick to set it forth nor what the populousness the Temple if there had been no other goodly structures was enough to speak the one and the multitude of their Synagogues the other their own records sum them up to four hundred and threescore R. Phinehas in the name of R. Hoshaiah saith there were 460 Synagogues in Jerusalem and every one had a house for the Book of the Law for the publickreading of that and a house for the publick teaching and explaining the traditions Jerus Chetub fol. 35. col 3. which in Megillah fol. 73. col 4. and in R. Solomon upon the first of Isaiah are reckoned up to four hundred and fourscore But now not one relick left of Temple Synagogue Midrash House oâ— any thing else but rubbish and desolation Her people used this custom while she stood that on all other days of the year the unclean walked in the middle of the street and the clean by the house sides and the unclean said unto them Keep off But on the days of the Festivals the clean walked in the middle of the street and the unclean by the house sides and then the clean bid Keep off Jerus Shekalin fol. 51. col 1. But now where is that company that niceness nay where are the streets Titus himself some time after the desolation coming that way could not but bemoan the fall of so brave a City and cursed the Rebels that had occasioned so fatal a destruction Joseph De Bell. lib. 7. cap. 15. How the Country near about was wasted with so long and terrible a siege and indeed the whole Country with so dreadful a War it is easier conceived then expressed Josephus tells particularly much of it and this thing for one That all the timber twelve miles about the City was cut down and brought in to make forts and engines for the siege lib. 6. cap. 40. We may take a view of the whole Country as to the surface and situation of it in this prospective of their own The Land say they that Israel possessed that came out of Babylon was these three Countries Judea Galilee and Beyond Jordan and these were severally tripartite again There was Galilee the upper and Galilee the neather and the Vale. From Caphar Hananiah upward all that bears not Sycamores is Galilee the upper and from Caphar Hananiah downward all that doth bear Sycamores is Galilee the lower and the border of Tiberias is the Vale. And in Judea there is the Mountanous and the Plain and the Vale. And the plain of Lydda is as the plain of the South and the mountanous thereof as the mountain royal From Bethoron to the Sea is one Region Shiviith per. 9. halac 2. The Jerusalem Gemarists do adâ— thus What is the vale in Galilee The vale of Genezareth and the adjoyning What is the mountanous in Judea This is the mountain royal and the plain thereof is the plain of the South and the vale is from Engedi to Jericho And what is the mountanous beyond Jordan R. Simeon ben Eleazar saith The hills of Maâ—var and Gedor And the plain thereof Heshbon and all her Cities Dibon Bamoth Baal and Beth Baal Meon And the vale is Beth Haran and Beth Nimrah Sheviith fol. 38. col 4. It were endless to trace the footsteps of the War particularly in all these places let Josephus be consulted for that we may say in short that hardly any considerable place escaped but such as were peaceable or such as were unaccessible Of the later sort the mountanous of Judah was the chiefest place Joshua 21. 1. Luke 1. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mountain royal as the Hebrew Writers do commonly call it a place incredibly populous as they testifie Jerus Taanith fol. 69. col 1. Hither Christ gives his Disciples warning before hand to flee when these evils should come Matth. 24. 16. Which warning we cannot judge but they took and so planted here as in a place of safety by his warrant Though therefore the Country were extreamly wasted with so long and so furious a War yet was it not utterly waste nor the Nation destroyed from being a people though it were destroyed from being what it had been Those places and persons that had quietly submitted to the Roman power if they had escaped the fury of their own seditious ones were permitted to live in quiet yea to injoy their own Religion and Laws they in the mean while demeaning themselves as peaceable subjects to that power that had brought them under And for one acknowledgment of that subjection they were injoyned to pay that Didrachma or half shekel that they usually paid to the Temple for their lives to Jupiter Capitolinus Xiphil apud Dionem pag. 748. Their Sanhedrin continued in the same lustre and state as it had done for many years before the City fell and their Synagogues in the same posture and their Religion in the same condition save only those parts of it which were confined to Jerusalem which was now in the dust And generally the places and people that had escaped the War if they would live quiet did injoy their quietness as well as men could do in a Land in such a condition as into which it was now brought SECTION III. The Sanhedrin sitting at Iabneh Rabban Iochanan ben Zaccai President ALthough Rabban Simeon the President of the Council was caught in Jerusalem as in a trap and so lost his life yet Rabban Jochanan ben Zaccai his Vice-President and who was also then in the City with him made a shift to escape He spake and acted for Caesar as much and as long as he durst and when he saw he could no longer be in safety
three chests full of tattared Phylacteries containing three bushels every chest Rabban Simeon ben Gamaliel saith there were 500 Schools and to the least there belonged 500 Scholars and they said If the enemy should come against us we could prick out their eyes with our pens But when it came to it they folded them all up in their books and burnt them and there was not one of them left but only I. Not that he reckons himself in the number of the children for he was now well in years but that none of all that great University was left but himself And yet besides the eminent men that we have named there were R. Meir a great speaker in the Talmud but most commonly against the common vote R. Simeon ben Jochai and Eleazar his son the first Authors of the book Zohar R. Nathan the Author of Avoth R. Josi Galileus and his son Eliezer R. Jochanan ben Nuri. Ben Nanas R. Joshua ben Korcha R. Eliezer ben Chasma and why should we reckon more when Berishith Rabba makes this Summa Totalis on Gen. 25. That R. Akibah had 24000 disciples Of some decretals made at Usha you may read Jerus in Rosh hashan fol. 58. col 3. Chetub fol. 28. col 3. In these times of Hadrian which we are yet upon Aquila the Proselyte was in being and in repute In Jerus Chagig fol. 77. col 1 he is introduced discoursing with Hadrian about the universe being supported by a Spirit In Megil fol. 71. col 3. It is said that Aquila the Proselyte interpreted the Law before R. Eliezer and R. Joshua and they highly commended him for it and said Thou art fairer then the children of men By which it may be conjectured what a translation this was when these men so extolled it The Jerusalem Gemarists do cite his version Megil fol. 73. col 2. Succah fol. 53. col 4. Joma fol. 41. col 1. and several other places Rabban Simeon now President sate about thirty years namely from about the sixt or eighth of Hadrian to the fifteenth or sixteenth or thereabout of Antoninus Pius the honour and power of that Bench growing low and in the wane every day more then other This Rabban Simeon you have a great spokesman in the Talmud his grandfather of the same name that died with Jerusalem is seldom introduced speaking there Once you have him swearing by the Temple Cherithuth per. 1. halac 7. SECTION VII The Sanhedrin at Bethshaarain Tsipporis and Tiberias R. Iudah President UPON the death of Rabban Simeon his son Rabbi Judah succeeded him a man of note equal with if not above any named before him he bare not the title of Rabban as his Ancestors had done for five generations before him yet had he those appellations that dignified him equal with it he was called sometimes eminently Rabbi and no more sometime R. Judah the holy sometimes our holy Rabbi sometime R. Judah the Prince and oft in the Jerus Talmud R. Judan Vid. Jerus Sanhedr fol. 30. col 1. where it speaks of all his Titles There are innumerable stories of him we shall only pick up those that are most pertinent to our present subject Juchasin fol. 2. tells us that he was with the Seventy of the Sanhedrin in Bethshaaraim Tsipporis and Tiberias and Tilerias was the tenth and last flitting that the Sanhedrin had How long in Bethshaaraim is uncertain and little is mentioned of that place but Tsipporis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is famous It was the greatest City of Galilee Joseph de Bell. lib. 3. cap. 3. a place planted in a fruitful situation for sixteen miles about it saith Talm. Jerus was a Land flowing with milk and honey Biccurim fol. 64. col 2. Rabbi Judah sate here seventeen years and he applied that to himself Jacob lived in the Land of Egypt seventeen years and Judah lived in Tsipporis seventeen years There are these two memorable stories of this place That a Butcher cousened the Jews here with carcases and beasts torn and made them eat them nay he made them eat dogs flesh Jerus Trumoth fol. 45. col 3. And divers of Tsipporis were glad to wear patches on their faces to dissigure them that they might not be known when inquisition was made after them Id. Jevamoth fol. 15. col 3. and Sotah fol. 23. col 3. The numerous passages about the Doctors and disputes and Scholastick actions in this place would be too tedious to mention though with the briefest touch we could From Tsipporis the Sanhedrin removed to Tiberias upon the brink of the lake of Genesaret This was about eight or nine miles from Tsipporis Id. Sanlied fol. 21. col 1. the Jews hold it to be the same with Rakkath in Josh. 19. 35. Megil fol. 70. col 1. And that Chammath there mentioned also was a place that joyned to it Erubhin fol. 23. col 4. so called from the hot bathes there Bab. Megil fol. 6. 1. How long Rabbi sate here is uncertain Their Records do make him exceedingly in favour with Antoninus the Emperour but whether Pius or Philosophus they name not it is generally held to be Pius whethersoever it was there are abundance of discourses 'twixt R. Judah and him dispersed in their Writings and they stick not to tell you that he became a Proselyte and when the Proselytes of righteousness shall come in the world to come Antoninus shall come in the head of them Jerus Megil fol. 74. col 1. Antoninus Philosophus or Marcus Aurelius was the likelier to converse with Scholars R. Judah outlived them both and Commodus also Two famous things as that Nation reputed it did this man in his time First he gathered up and compiled into one Volume all the traditional Law that had run from hand to hand to his time the Mishuah that we have now in our hands which is the Jews great pandect according to which they live He saw their state wane daily more and more and though they had now many Learned Schools yet their Cabbala or great stock of traditions he thought might fail and be lost now the Sanhedrin failed therefore he thought to make sure work and committed it to writing that it might be preserved to the Nation and so he helped to rule them And a second thing that he did was that he took care that there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scribes and Teachers of the Traditions in all the Cities in the Land of Israel Jerus Chagigah fol. 76. col 3. In the same Tract fol. 77. col it is reported of him that at six portions of the Scripture when he came to read them he wept He compiled the Mishnah about the year of Christ 190 in the later end of the reign of Commodus or as some compute in the year of Christ 220 an hundred and fifty years after the destruction of Jerusalem SECTION VIII The Schools and Learned after the death of Rabbi Iudah BESIDES the places where the Sanhedrin had sitten which yet
lawful undertaking and a successful progress in it in Plat. in Phaedro concerning Isocrates and in Isocra himself ad Demonic have taken in hand b b b b b b To compile a narratioâ— Syr. Erasm. Bruciol c. to set forth in order a declaration of these things which are c c c c c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth in Scripture style not only the certainty of the things done but also the certain belief that they were so done See Rom. 4. 21. 14. 5. Col. 2. 2. 1 Thâ—s 1. 5. 2 Tim. 4. 5. Heb. 6. 11. The LXX once use it in a bad sense Eccles 8. 11. for settlement in evil most surely believed among us 2. Even as they d d d d d d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here were traditions of the highest form that ever were any Delivered by Christs own Disciples and generally believed and intertained yea and committed to writing and yet made nothing worth in comparison of Scripture delivered them unto us which from the beginning were eye-witnesses and Ministers of the Word 3. It seemed good to me also having had perfect understanding of all things e e e e e e Or from above from the very first to write unto thee f f f f f f In Order either in order to those that have written before As they have done so it seemed good to me to do also after them as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Act. 3. 24. or in order of story for the general as to lay down Christs Conception Circumcision Baptisme Preaching Death Resurrection methodically and as one followed another but for the particulars of Christs Journies Miracles Speeches c. we shall find in the progress of the story that he doth not so precisely observe the very order So that the former sense doth seem to be the better in order most excellent Theophilus 4. That g g g g g g 1 Luke held it not unlawful nor unfit for a Layman to read the Scriptures 2. He held not ignorance to be the mother of Detion nor an implicite Faith sufficient for salvation thou mightest know the certainty of those things wherein thou hast been instructed Reason of the Order FOrasmuch as none of the Evangelists have made a Preface to their story but only Luke this of his may serve as a general one for all the rest And like the beautiful gate of the Temple may be as an entrance or inlet into the glorious and royal Fabrick of the Gospels Harmony and Explanation Ver. 1. Many have taken in hand Psal. 68. 11. HE condemneth not the undertakings of these men as very many Expositors hold he doth for first he saith they had taken in hand a declaration of those things which were most surely believed Secondly He saith they had done it even as the eye-witnesses and Ministers had delivered it Thirdly He maketh his own undertaking of the like nature with theirs when he saith It seemed good to me also But he mentioneth these their writings as only humane Authorities undertaken without the injunction of the Holy Ghost which his divine one was to exclude So the Books of Jasher of Gad of Iddo of the wars of the Lord c. are cited by the Old Testament neither as altogether disapproved nor yet approved above humane In the loss of them there perished none of the Canonical Scriptures but only the works of men no more did there in the loss of these Vers. 2. Eye-witnesses these were the twelve Apostles Ministers these were the 70 Disciples From their Sermons and Relations many undertook to write Gospels of a godly intention and holy zeal Of which the Evangelist here speaking aimeth neither at the Gospel of Matthew nor Mark though they were written when he thus speaketh for the first was an eye-witness and one of the twelve and the other it is like a Minister or one of the 70. and so wrote not from the intelligence of others as those did of whom the Evangelist speaketh but by their own Vers. 3. It seemed good to me also having had perfect understanding of all things from above For so might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be best translated and so it signifieth John 3. 3. 31. 19. 11. James 1. 17. c. And thus taken it sheweth Lukes inspiration from Heaven and standeth in opposition to the many Gospels mentioned ver 1. which were written from the mouthes and dictating of men ver 2. but his intelligence for what he writeth was from above Most excellent h h h h h h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Epithet for men of rank as Act. 2 4 3. 26. 25. Theophilus In most probability a Noble-man of Antioch and fellow Citizen with Luke converted by Paul at his Preaching there Acts 11. 26. Luke adhered to his Master and forsook him not 2 Tim. 4. 11. but Theophilus staying at Antioch after Pauls departure what he wanted in verbal instructions from the mouth of his Master when he went away Luke doth in this his Gospel supply by writing that so he might know the certainty of these things wherein he had been i i i i i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Act. 18. 25. 21. 2 Rom. 2. 18. 1 Cor. 14. 19. Col. 6. 6. Catechized Theophilus in Greek is the same in signification with Jedidiah in Hebrew the name of Solomon the Lords beloved or with the glorious title of Abraham the Friend of God And thus was that Prophecy most sweetly fulfilled Esai 60. 14. The sons of the afflicters shall come bending to thee c. when in that Town which had been the residence and bare the name of Antiochus the sharpest enemy that ever Israel groaned under the professors of the Gospel were first named Christians and such an Evangelist hath his Original SECTION II. S. JOHN CHAP. I. The fitness and necessity of the second Person in the Trinity his being incarnate and his being the Redeemer rather then either of the other asserted and proved by his being the Creator the giver of the promise and substance and tenor of the types and Prophecies of the Old Testament IN the begining was the a a a a a a Not pronounced but substantial not the voice of an articulate speech but the begotten substance of the divine efficacy Ignat. Martyr in Epist ad Magnes So Clem. Alex. strom 5. Word and the Word was with God and the b b b b b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Article joined to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sheweth that that is the Subject and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that wanteth it the Predicate Word was God 2. The same was in the beginning with God 3. All things were made by him and without him was not any thing made that was made c c c c c c Some end the sentence here and some but begin it and some neither but bring it a step
saith to him That is not lawful For as the Law was given in fear and terror so must it be used with fear and terror The same man went into a Synagogue and saw the Angelus Ecclesiae reading and setting no man by him no Interpreter as Alphesi expounds it He saith to him That is unlawful for it was given by the hand of a Mediator so is it to be used by the hand of a Mediator He also went into a Synagogue and saw a Scribe reading his interpreting out of a Book He saith to him That is unlawful for what by word of mouth by word of mouth and what out of the book out of the book The Reader of the Haphtaroth or portion out of the Prophets was ordinarily one of the number of those that had read the Law he was called out to read by the Minister of the Congregation he went up into the desk had the Book of the Prophet given him began with Prayer and had an Interpreter even as it was with them that read the Law And under these Synagogue rulers are we to understand Christs reading in the Synagoue at this time namely as a member of the Synagogue called out by the Minister reading according to the accustomed order the portion in the Prophet when the Law was read and it is like he had read some part of the Law before and having an Interpreter by him to render into Syriack the Text he read he then begins in Syriack to preach upon it Now if it be questioned Under what notion may the Minister of the Congregation be thought to call him out to read It may be answered 1. It is possible he had done so many a time before while Christ lived amongst them as a private man for though none but men learned and in orders might Preach and Teach in their Synagogues yet might even boys and servants if need were read there if so be they were found able to read well And Christ though his education was but mean according to the condition of his parents John 7. 15. yet it is almost past peradventure that he was brought up so as to read as generally all the children of the Nation were 2. Christ in other parts of Galilee had shewed his wisdom and his works and his fame was spread abroad and no doubt was got to Nazareth where he was best known and this would readily get him such a publick tryal in the Synagogue if he had never been upon that imployment before to see what evidences he would give of what was so much reported of him Vers. 17. And there was delivered to him the Book of Esaias It is a tradition and so it was their practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they read not in the Synagogues in the five books of Moses bound together but every book of the five single by it self And so also may it be conceived they did by the Prophets that the three great Prophets Esay Jeremy Ezekiel were every one single and the twelve small Prophets bound together And we may conclude upon this the rather because they had also this Tradition and practice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Maphtir or he that read in the Prophets might skip from passage to passage that is from one text to another for illustration of the matter he read upon but he might not skip from Prophet to Prophet but only in the twelve small Prophets The delivering of the Book unto him by the Minister to whom he also delivers it again when he hath read vers 20. doth confirm what was said before that Christ stood up to read as a member of the Synagogue and in the ordinary way of reading used there for so it was the custom of the Minister to give the book to those that did so read But if Christ had gone about to read beside or contrary to the common custom of the place it can little be thought that the Minister would so far have complied with him as to give him the Book that he might read irregularly or beside the custom To which may also be added that if our Saviour intended only to rehearse this passage of Esay that he might take it for his text to ground his discourse upon he could have done that by heart and had not needed the Book but it sheweth that he was the Reader of the second Lesson or of the Prophets this day in the ordinary way as it is used to be read by some or other of that Synagogue every Sabbath § He found the place where it was written c. Not by chance but intentionally turned to it Now whether this place that he fixed on were the proper lesson for the day may require some dispute They that shall peruse the Haphtaroth or Lessons in the Prophets which were precisely appointed for every Sabbath to be read will find some cause to doubt whether this portion of the Prophet that our Saviour read were by appointment to be read in the Synagogue at all But not to insist upon this scrutiny in the reading of the Prophets they were not so very punctual as they were in the reading of the Law R. Alphes ubi supr but they might both read less than was appointed and they might skip and read other where than was appointed And so whether our Saviour began in some other portion of the Prophet and thence passed hither to illustrate what he read there though the Evangelist hath only mentioned this place as most punctual and pertinent to Christs discourse or whether he fixed only upon this place and read no more than what Luke hath mentioned it is not much material to controvert his reading was so as gave not offence to the Synagogue and it is like it was so as was not unusual in the Synagogue He that read in the Prophets was to read at the least one and twenty verses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if he finished the sense in less he needed not to read so many Megill Maym. ubi ante Vers. 18. The Spirit of the Lord is upon me The Jews in the interpretation of this Scripture do generally apply the sense and truth of it to the Prophet himself as the Eunuch was ready to apply another place in this same Prophet Acts 8. 34. So the Chaldee renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prophet saith The spirit of Prophecy from before the Lord is upon me And David Kimchi These are the words of the Prophet concerning himself In which application they did not much amiss to bring the meaning of the words to Esay himself if they did not confine and limit the truth of them there For the words do very well speak the function of the Prophet his calling and Ministery being to those very ends and purposes that are named here but to restrain it to him only is to lose the full and vigorous sense of it which the words hold out and which the Prophet could not reach unto to have
to the Gospel of the Kingdom before he declares how near that Kingdom is to come Mark 1. vers 15. Saying The time is fulfilled Quest. 1. Why was it so long in the age of the world as that almost four thousand years of it were expired before Christ came and before the Kingdom of Heaven did appear Had it not been more agreeable to the end for which Christ came which was to save sinners and to call the Gentiles for him to have come sooner and nearer the time when sin began and the Gentiles were cast off than to suffer the one to grow so much and the other to perish so long ere he appeared Answ. Aquinas disputeth this point part 3. quest 1. Art 5. and he giveth these answers 1. It was not convenient that Christ should appear so very soon after sin was entred into the world because it was needful that man by the Law should first be taught to know his own estate and misery and to see the need he had of the great Physitian 2. Because it was needful that he that was the great Lord and Judge should have his harbengers and messengers to be sent before him as the Prophets were before he himself came other reasons he giveth but these two are of the greatest weight To which may be added 3. That the coming of Christ and preaching of the Gospel â—â— it was the highest mercy that could be shewed to mankind so it was last to be shewâ—…s the last trial whereby the Lord would see what was in man and how he would inâ—…ain this greatest mercy God had tried the world before with divers trials the light of nature the promise of Christ a publick service a succession of Prophets c. for Israel to whom these things were allowed were as the Epitome of the world but all these things being abused there was but one trial more the Lord said I will send my son they will surely reverence my son c. Quest. 2. Why did Christ appear at that very time of the world rather than any other Answ. 1. As Christ came a deliverer from sin so he appeared when sin was at the highest so the Jews observe from Esa. 63. 5. for if ever it were at height in the world it was then Not only among the Gentiles the Romans the wicked and bloody Nation being now as high in all manner of impiety as they were in power but even among the Jews they having after all other their sins and killing of the Prophets even killed the Scriptures and the Word of God by their irreligious and accursed traditions It was not only seasonable but it was time for Christ to come to revive the Scriptures which were thus murdered 2. The Jews were now in as great bondage of greater than ever they had been both spiritually and bodily for they were not only inslaved in their souls by blind Teachers but their outward man was under the double bondage of the Romans and of Herod He of the posterity of cursed and hated Edom and they the great afflicter that had now laid that yoke upon the Nation that it must never come from under till Jerusalem be destroyed 3. The Antichristian Nation or that state that was to be the continual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or opposer against the truth was now risen and the wisdom of God disposed that the Gospel and this enemy should rise together Now therefore when Christ thus began to declare himself the time was fulfilled 1 Which God from the foundation of the world had determined for this great occasion 2. Which all the Prophets did point out and foretel of the coming of the righteous one 3. Which the Jews themselves had in expectation 4. The last days were come to which the Prophets still pointed in their predictions concerning his appearing as Esa. 2. 2. Mic. 4. 1. c. namely the last days of Jerusalem for she was now come under the bondage of that Nation that was to be her ruine And 5. Elias Baptist was come and had run his course §. And the Kingdom of God is at hand Repent ye and believe the Gospel Matth. 4. vers 17. Repent ye for the Kingdom of Heaven is at hand 1. Both Christ and John the Baptist use this same doctrine and argumentation Matth. 3. 2. not only exhorting to repentance because of the necessity of the thing it self but also persuading it from this reason because The Kingdom of Heaven was at hand For 1. That was the peoples great expectation Luke 2. 25. 38. 19. 11. Mark 15. 43. And 2. It was their own opinion that their Redemption by Messias must be upon their repentance This point is disputed at large by the Gemarists in the Treatise Sanhedrin per. 10. and David Kimchi on Esay 59. 16. His words for he alleadgeth the words of the other are to this purpose And he saw that there was no man c. Behold we find in the Law this saying And thou shalt return unto the Lord thy God and shalt hearken to his voice And he saith also And the Lord thy God shall turn thy captivity and shall pity thee And so he saith likewise And from thence ye shall seek the Lord thy God and thou shalt find him if thou seek him with all thy heart and with all thy soul. Behold the gathering of their captivity shall be by the means of repentance Now whereas Esay saith And he saw that there was no man therefore his own arm brought Salvation c. And so likewise And I looked and there was none to help c. And he saith I have seen his ways And whereas Ezekiel saith Not for your sakes do I this O house of Israel c. And again I will bring you from among the people And yet again I will purge out from among you the rebels and them that transgress against me I will bring them out of the Country where they sojourn and they shall not enter into the land of Israel And also in the Law he saith I will remember for them the former Covenant c. It may seem that they come not forth upon their own goodness but upon the mercy of God and the goodness of their Fathers And also by the words of our Rabbins of blessed memory we find that they were intricated about this matter whether they should come forth by means of repentance or no. For they say thus Rabbi Jochanan saith The son of David cometh not but either in a generation all righteous or a generation all wicked In a generation all wicked as it is said And he saw that there was no man and wondered that there was no Intercessour and then it follows Therefore his own arm brought Salvation In a generation all righteous as it is written Thy people are all righteous they shall inherit the land for ever They say moreover thus Rabbi Joshua ben Levi saith It is written Behold one like the son of man came with the clouds of
order of the next following Section Harmony and Explanation Luke 5. vers 17. As he was teaching there were Pharisees and Doctors of the Law sitting c. OUR Saviour having walked and preached through Galilee for a good space doth now near Passover time betake himself to Capernaum to his own home again that he might provide there for his journey to Jerusalem to the Feast To Capernaum there had followed him besides others that fell to him in his Galilean perambulation Pharisees Scribes and Doctors of the Law for all the three are mentioned by the three Evangelists in the relation of this story and it will not be amiss nor much besides our business to look a little distinctly what kind of men the Scribes and Pharisees and Doctors of the Law were seeing there is so frequent mention of them in the Gospel §. 1. The distinction and division of the Jewish Nation For the proceeding in which inquiry it may not be impertinent in the first place to look upon the division of the whole Nation of the Jews as it is held out very ordinarily and commonly in their own writers And that was into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Scholars or Disciples of the wise and The people of the land or the learned sort of people and unlearned or those that were men of breeding and that were not Examples of this dichotomy might be produced by hundreds out of the Jewish Authors I shall only offer these few Massecheth derech arets Zuta per. 4. The Scholars of the wise are comely in a society but the people of the land are not comely in a society Juchasin fol. 22. Rabbi Akiba said when I was of the people of the land I said Oh for a Scholar of the wise how would I kiss him c. Maym. in Talm. Torah per. 4. Is there a matter of controversie between a Scholar of the wise and one of the People of the land They adhere to the Scholar Idem The Scholars of the wise might not eat in an Inn nor in the streets nor with the people of the land Idem in Tephil per. 12. A Priest of the people of the land readeth in the Synagogue before a great wise man an Israelite Id. in Talm. torah per. 3. A bastard if a Scholar of the Wise is of more value than an High Priest of the People of the land Where by a Priest and High Priest of the People of the land he meaneth such as indeed was a true Priest or High Priest but such a one as was unlearned For They called every one that knew not the doctrine of the Law The folk of the land Elias Lev. in Tishb §. 2. The division and distinction of the learned of the Nation Thus was the first and general division of the Nation into learned and unlearned men bred up in the study of Law and men that were not and to this division doth that speech of the Pharisees themselves refer Joh. 7. 48 49. Doth any of the Rulers or of the Pharisees believe in him But this people which know not the Law c. Now the learned of the Nation which were called The wise and The Scholars or Disciples of the wise were parted and even crumbled into many sub-divisions Scribes Pharisees Sadduces Herodians mentioned in Scripture and Esseans Chasidim Jechidim Zelotae Therapeutae in Jewish writers Now the reason of this their division was in regard of some of them holding to and others of them warping from the National and State Religion some more some less some one way some another For if their own Authors did not tell reason it self and common sense would do it that that Nation which only of all others had Religion among them had some common and set Rule for their Religion by which they were to go and to be guided in the practise of it The Rule was Moses and the Prophets the setting of this rule for practise that is giving it its fixed and determinate sense for that purpose was by the Sanhedrin or great Council and according as any one kept exactly to the rule so determined or swarved from it by excess or defect he came under one or other of these titles and recognisances §. 3. The National and State Religion of the Jews in the times of Christ. Their Religion in these times howsoever they pretended to the Scriptures for their rule yet lay in a manner all in traditions which they not only valued above the Scriptures but by them they made the Scriptures of none effect at all Mark 7. 7 8 9. They held That the Lord made his Covenant with them according to the Traditional Law Baal Turim on Gen. 1. 3. They held The written Law scant and narrow in comparison of the Traditional Tanc. fol. 4. And that the written Law might be taught for hire but the Traditional might not Maym. in Talm. torah per. 1. Now their Traditions were twofold either those that they called and accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unwritten Law given to Moses at Sinai and handed by Tradition from generation to generation or the practical Glosses and Canons which were made upon that unwritten and traditional Law in the several generations as they passed Both these were called The Traditions of the Fathers and of the Elders Matth. 15. 2. Gal. 1. 14. 1 Pet. 1. 18. The deliverers of the Cabbalah or unwritten Law which they say came successively from Moses they will name you as directly from generation to generation as the Papists will name you Popes successively from Peter Moses say they received this Traditional Law from Sinai and delivered it to Joshua Joshua to the Elders the Elders to the Prophets and the Prophets to Ezras great Synagogue Talm. in Avoth per. 1. The particular hands through which it passed thither we observed at Matth. 3. v. 7. After the return of the Captivity they derive its pedegree thus Simeon the Just received it from Ezra Antigonus of Soco from Simeon Joses the son of Joezer of Zeredah and Joseph the son of Johanan of Jerusalem received it from Antigonus Joshua the son of Perakiah and Nittai the Arbelite received it from them Judah the son of Tabbai and Simeon the son of Shetah received it from Joshua and Nittai Shemaiah and Abtalion received it from Judah and Simeon Hillel and Shammai from them Rabban Simeon the son of Hillel and Rabban Jochanon ben Zaccai received it from Hillel and Shammai Rabban Gamaliel called the old Pauls master received it from Rabban Simeon his father Rabban Simeon the son of Gamaliel received it from Gamaliel he was slain at the destruction of the Temple After him was his son Rabban Gamaliel of Jabneh who received it from his father and after him was Rabban Jochanan ben Zaccai who had received it from Hillel and Shammai c. Avoth ubi supr Maym. in praef ad Madda Juchasin fol. 13 14. c. Thus is the Tradition concerning the descent and conveyance of the traditional
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
is exceedingly delighted with and given to the cruelty of the Sword-plays in which he swept away a world of Servants and Freemen that had been accusers of their Masters in the time of Caius And which was most ridiculous he caused the statue of Augustus to be removed out of the place because it should not behold such bloody work being inhumanely himself delighted in that butchery which he thought too barbarous for a brazen statue to look upon These bloody spectacles brought him to an habit of cruelty which was augmented and hardened in him by the damnable counsels of his Empress Messalina a woman wicked above parallel or expression and by the spurrings on of other sycophants C. Appius Silanus is put to death because he refused to incestuate Messalina when she desired him for he had married her mother but because Claudius must not hear of this beastly cause of her displeasure Narcissus a freeman of the Emperor accused him for this that in a dream he had seen Appius slay the Emperor Upon his death the people began to expect no more goodness from Claudius at all but gave him up for a Tyrant like the two that had gone before him whereupon Annius Vincianus and Futius Camillus Scribonianus and others conspired against him but being deserted of their souldiers in the enterprize they are glad to end their lives by their own hands that they might escape the executioners Messalina and Narcissus and others of their faction using the stupid folly of the Emperor to the compassing of their own wills involve in false accusations and in miserable deaths an infinite multitude of men and women honorable and inferior of all qualities and conditions according as the spleen of any of them moved or was provoked Among them that thus perished Arria the wife of Caecinna is upon record for her Roman valour for when her husband trembled and was afraid to slay himself she took the sword out of his hand and fell upon it and gave it him again reeking with her blood with these words Behold boy how I feel no pain And now saith my Author were matters come to such a pass that nothing was reputed a greater vertue than to die valiantly and like a Roman To such a cruelty had custom and evil counsel brought him that of himself was of a reasonable gentle nature but wanted constancy and discretion to manage it THE CHRISTIAN HISTORY THE Jewish and the Roman Of the Year of CHRIST XLIV And of the Emperor CLAUDIUS III. Being the Year of the WORLD 3971. And of the City of ROME 796. Consuls Claudius Caesar III. L. Uitellius ACTS CHAP. XII Vers. 2. And he killed Iames. §. 1. The Martyrdom of James the great WE are now come to the time of Great James his death For Agrippa coming the last year into Judea as we saw from Josephus and it not being probable that he should do this exploit before Easter as the circumstances told us we may justly take this year for its proper time and place Now about that time saith St. Luke Herod the King the Syriack addeth who is called Agrippa stretched forth his hands to vex certain of the Jews and he killed James the brother of John with the sword The first words About that time relate to what went before in the preceding Chapter vers 28. and meaneth in the days of Claudius Caesar. Now what should be the incentive of the spleen of Agrippa against the Church is not specified it may well be supposed it proceeded from that his Ceremoniousness and strict observance of Mosaick Rites which is mentioned by Josephus Concerning the Martyrdom of James under this his spleen we will content our selves with the words of the Text He killed James the brother of John with the sword accounting all other additional circumstances which may be found in officious Authors to be nothing else but gilded legends and fond inventions As that mentioned by Eusebius out of Cleniens his Hypotyposeon concerning his accuser that seeing his constancy to the death confessed the faith and was martyred with him That by Epiphanius that he lived and died a Virgin and that by * * * Tom. 2. Iulii 25. Surius who is the bell-weather for old winter tales that telleth That his body after his martyrdom was shipped by Ctesiphon and his fellow-Bishops for Spain that the Ship in six days was directed thither without Pilot or Compass but only by the influence of the Corps that it carried That at the landing the body was taken up into the air and carried near the place of its burial twelve miles off That Ctesiphon and his fellows werâ— led to it by an Angel And more such trash that it is but labour lost either to read or mention §. 2. The Apostles Creed The Creed was made upon this occasion saith a a a De Institut Cleric l. 2. c. 56. extat in Auctario ad Biblioth Patrum â—ol 620 Rabanus Maâ—…s as our Ancestors have delivered unto us The Disciples after the Ascension of our Saviour being inflamed with the Holy Ghost c. And being charged by the Lord to go to all Nations for the preaching of the Gospel when they are to part one from another they first make a common platform among themselves for their future preaching Lest being severed in place divers and different things should be preached to those that were invited to the faith of Christ. Being therefore together in one place and filled with the Holy Ghost they compose a short platform for their preaching conferring together what they thought And this they appoint to be given to them that believe and to be called Symbolum c. Thus he and very many others with him conceiving that the Apostles supplied not only the matter of the Doctrine contained in the Creed but the very form and words also For Peter said say they I believe in God the Father Almighty John The maker of Heaven and Earth James And I believe in Jesus Christ his only Son our Lord. Andrew Which was conceived by the Holy Ghost born of the Virgin Mary Philip Suffered under Pontius Pilate was crucified dead and buried Thomas He descended into Hell the third day he rose again from the dead Bartholomew He ascended into Heaven sitteth at the right hand of God the Father Almighty Matthew From thence shall he come to judge both the quick and the dead James the son of Alpheus I believe in the Holy Ghost the Holy Catholick Church Simon Zelotes The communion of Saints the forgiveness of sins Judas the brother of James The resurrection of the flesh Matthias The life everlasting Amen Thus the hundred and fifteenth Sermon de Tempore that goeth under the name of b b b Tom. 10. col 849. Austen but apparent that it is not his by this that here is reckoned the descent into Hell which in his book c c c Tom. 3. p. 143. de Fide Symbolo is quite omitted Now were this Tradition as
true as it is punctual it would readily plead for its own place in Chronology namely about this time at which we now are before James his death for he gave in his symbolum according to this tradition among the rest But that this opinion of the Apostles casting in every one his parcel is of no validity but a presumptuous and false surmise may be evinced by these Arguments First d d d Mr. Pâ—rk on the Creed Because the title of The Catholick Church is neither used in any of the Apostles writings nor is it likely that it came into use till after the Apostles days when the Church was dispersed into all parts of the earth Secondly Because the Article He descended into Hell is not owned or acknowledged at all by the Nicene Creed nor by any of the ancientest Fathers next the Apostles times in their reckoning up of the Articles of the Creed as see instances in abundance in e e e Pag. 410. Polanus his Syntagma lib. 6. cap. 21. Thirdly If the matter and words of the Creed had been from the Apostles themselves why is it not then Canonical Scripture as well as any of the sacred Writ Fourthly In the giving in of their several Symbols or parcels after the manner opinionated before there is so great disproportion and inequality some giving so much and some so little that it maketh the contribution it self to be very suspitious Fifthly The Summary Collection of the points of Christian Religion taught by the Apostles and delivered by them to others to teach by consisteth of two heads Faith and Love 2 Tim. 1. 13. But the Creed consisted of faith only I rather think therefore saith Mr. Perkins that it is called the Apostles Creed because it doth summarily contain the chief and principal Points of Religion handled and propounded in the Doctrine of the Apostles and because the points of the Creed are conformable and agreeable to their Doctrine and Writings §. 3. Traditions With their framing of the Creed before their parting hath Baronius joyned also their delivery of Traditions Sicut symbolo saith he ita etiam aliis absque Scriptura traditionibus Ecclesiae imperitis diviserunt sibi ad quas singuli proficiscerentur orbis terrae provincias Having thus imparted the Creed and also traditions without Scripture to the Church they parted among themselves what Country every one of them should go unto These Traditions the a a a Sâ—ss 4. decret 1. extat â—om 4. conciliâ—rum par 2. Councel of Trent divideth into those which were received by the Apostles from the mouth of Christ or delivered from hand to hand from the Apostles to our times the Holy Ghost dictating them unto them And these those Fathers hold of equal authority with the Scriptures and the Councel curseth them that shall willingly and knowingly contemn them And well do they deserve it if they did but certainly and assuredly know that they came from such hands Bellarmine b b b Liâ— 4. de verbo non script c. 2. extat tom 1. pag. 166. hath stretched the name and piece of Traditions to one tainterhook higher For Traditions saith he are Divine Apostolical and Ecclesiastical Divine are those which were received from Christ himself teaching his Apostles and yet are not to be found in the Scriptures such are those which concern the matter and form of the Sacraments Apostolical are those which were instituted by the Apostles not without the assistance of the Holy Ghost and yet are not to be found in their Epistles Ecclesiastical traditions are properly called certain old customs begun either by Prelates or by people which by little and little by the tacit consent of the people obtained the power of a Law Under these heads especially under the two first hath he placed these particulars c c c Ibid. c. 9. The perpetual Virginity of Mary the number of the Canonical books Baptizing of Infants blessing the water before bidding them renounce Satan and his works signing them with the sign of the cross anointing them with oyl not re-baptizing after Heretiques Lent Ember week inferior Orders in the Church worshipping of Images c. To which d d d Vid Whitaker de S. Script controv 1. q. 6. c. 5. others add The oblation of the Sacrament of the Altar Invocation of Saints Prayer for the dead the Primacy Confirmation Orders Matrimony Penance extreme Unction Merits necessity of Satisfaction Auricular Confession c. Into which controversie not to enter concerning the thing it self which so many grave and learned pens have handled sufficiently reckoned by Bellarmine though with small good will in his entry upon this question let but reason and indifferency censure concerning that which is more proper to this discourse namely the time of delivering these Traditions whether this or any other And here in the first place let the Reader but consider that at this time there was no more of the New Testament written than the Gospels of Matthew and Mark if so be that those also were written at this time And then let him judge how sensless a thing it is to speak of delivering unwritten Traditions to the Church when almost all the New Testament was yet to be written Or take it at the Councel at Jerusalem which was divers years hence when all the Apostles were all together and giving rules to the Church or take it at Pauls apprehension at Jerusalem when imagine all the Apostles to be together again and even at either of those times will the same absurdity follow still for no more of the New Testament was written or very little more than now And then how ridiculous doth it appear That the Apostles should offer to give rules to the Church by unwritten Tradition when they had all their Epistles for rules of the Church yet to write If they would leave the Church to be regulated by unwritten Traditions why should they write after And if they would have her regulated by their writings why should they give her unwritten Traditions before A quick wit will nimbly answer that they left her such Traditions as were not to be expressed in their writings but let an honest conscience and an unprejudicate judgment censure whether this will abide the test yea or no. For is it within any compass of likelihood that these Apostles did know what things Paul would not write of in his Epistles that they should deliver such things before-hand for Tradition when as yet they hardly knew whether he was to be an Apostle of the Gentiles or no when they did not know whether he would write any Epistles or no much less did they know what Epistles he would write Appello conscientiam and so much for Traditions Vers. 3. He proceeded to take Peter also c. §. Peters imprisonment and delivery James his death was seconded by Peters imprisonment but his time for martyrdom was not yet come as was the others
so purposely And for the rendring of the former word so there is this double warrant 1. Because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriack hath used to render the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by in the place cited is sometimes used by the Talmud in conjuction with the same words that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used with here as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a Shabbath per. 2. fol. 31. with his staff and his scrip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b b b Iâ—hamoth fol. 122. bis staff his shoes and his scrip and 2. from the signification that Rabbi Nathan giveth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these words c c c Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was a kind of vesture which was a little upper garment in which were many places sewed in which they put any thing they met with that they had occasion to use So that this was a kind of an apron with divers purses or pockets made in it in which they put their necessaries as we do in our pockets which apron they could readily put on or off wear or lay aside as they saw occasion And as in such an apron they had their pockets so in the scarf or girdle wherewithal they girded their under coats they had their purses Matth. 10. 9. Their girdles ordinarily were of linnen which the word before us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaneth and it was extraordinary in Elias and John the Baptist to go in leathern girdles and in these their girdles they had a way to keep the money that they carried about with them when they travelled or went upon their occasions but into the Mountain of the house they might bring no money in it And thus might they not come thither with any thing of worldly notion or incumbrance about them but must lay aside for their time of being there as a lecture of devotion retired from worldly thoughts or employments their money their worldly implements and utensils and whatsoever in their common imployments and occasions they used and used to carry with them Sure then it will be thought that the poor Creeple that lay at the Beautiful gate begging Act. 3. had but a very poor and comfortless trade of it to beg there where no money was or might be stirring and when Peter and John say to him silver and gold have I none it may seem that that was the tune of all that came by him But money was brought into the Temple in abundance though they brought it not in their purses for they gave money to the Priests who helpt them to offerings for their money and they gave money to the Treasury for the poor but they brought their money in their hands And it may be that phrase so ordinary in the Hebrew did allude to this custom He shall bring an offering as his hand shall find VI. Being come into the Mountain of the House he must be careful of these four things 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h Maym. ubi ante He may in no wise spit there but if he be necessitated to spit he must do it in some corner of his garment Yet did they not stick to spit in the face of him that was greater than the Temple Mat. 26. 67. i i i Sâ—ek per. 8 There was a street in Jerusalem which was called the Upper Street and in this Street spittle was unclean and so it was in no street of Jerusalem besides 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He may not use any irreverent gesture especially not before the Gate of Nicanor for that was just before the face of the Temple and this irreverence forbidden was that they might not laugh scoff nor talk idely much less do any thing of a higher irreverence 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He may not make the Mountain of the House a thorough-fare k k k Maym. in Tephillah per. 1. no more might they do one of their Synagogues As if he had occasion to go frome one side of the City to another about his occasions he might not go through the Mountain of the Temple though that were the nearer way but he must go about for thither he might not come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only upon occasion of Religion 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that went into the Court must go leasurely and gravely into the place where he was to stand and there he must demean himself as in the presence of the Lord God in all reverence and fear VII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l Id. ib. per. 5. Being now come in to pray and to attend the service in the Court 1. He must stand and neither sit nor lean nor lie for besides that caution which we shall observe by and by that none might sit in the Court it was not only their custom but they held it their duty to pray standing wheresoever they prayed Our Saviour saith they loved to pray standing in the Synagogues and in the corners of the streets Mat. 6. Their own traditions do bear witness to these words both as to the posture and to the place There are eight things saith Maymony in the place cited above in the Margin that he that prayeth must take notice of to do them namely to stand to set his face toward the Temple to compose his body to compose his cloaths to fit his place to order his voice to bow and to worship He is not to pray but standing unless sick or weak and if he be in a ship or a cart if he can let him stand And in the eleventh Chapter of the same Book he speaks of praying in the streets at their Fasts and some other days when the Synagogues would not hold them 2. As for the composure of their bodies in prayer the rule that their tradition gives is this He is to stand with his feet one even by another and must cast his eyes downward and his heart upward and he must lay his hands upon his breast the right hand upon the left and he must stand as a Servant before his Master with all reverence and fear Their looking down in prayer they took from those places in Scripture that speak of being ashamed to look up towards Heaven and of being unable to look up because of sin and to this posture of looking down and laying his hands upon his heart that demeanour of the Publican in the Parable seemeth parallel He would not so much as lift up his eyes towards Heaven but smote upon his breast Luke 18. 13. And even the Priests when they pronounced the blessing upon the People neither looked up towards Heaven nor level upon the People but down upon the ground and the People might not look upon them VIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Were they never so weary with standing or had they stood never so long yet might they not sit down in the Court either People or Priests
some upon the horns of it some below some above to make sure that either of these should keep its right place and not transgress they set this line to be a bound between them The materials and manner of working up this renowned pile let the Reader take in the Talmuds and in Maymonides his own words and expressions p p p Maym. ubi supr Talm in Zevach. sol 54. When they built the Altar say they they built it solid like a Pillar and they made no hollow in it but one brought whole great stones and little for an iron tool might not be used upon them and he brought Mortar and Pitch and Lead and mixt all and poured all into the great base that he had laid according to his measure and so he built on upwards and he put in the midst of the buliding a piece of Wood or of Stone at the South-East horn according to the measure of the Foundation and so he put in the midst of every one of the horns till he had finished the building then he took away those pieces that were in the midst of the building and so the South-East horn was left without a Foundation and the rest of the horns were left hollow These q q q Midd. per. 3. stones that made the Altar and the rise to it are recorded to have been gotten in the Valley of Bethbaccerem a place mentioned in Neh. III. 14. and Jer. VI. 1. and the same Record tells us That twice a year the Altar was whited namely at the Passover and at the Feast of Tabernacles and the Temple whited once a year namely at the Passover Rabbi saith on the Eve of every Sabbath they rubbed the Altar with a Map because of the blood they might not Plaster it with an iron Trowel lest that touching should defile it for iron was made to shorten Mans days and the Altar was made for the prolonging Mans life and it is not fit that that which would shorten should be lifted up upon that that would lengthen Thus was the fashion and proportion of the Altar the Lords Table Mal. I. 7. the holiness of it was such that it sanctified the gift Matth. XXIII 19. that is whatsoever came upon it being fit to be offered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Altar sanctified whatsoever was fit for it It is a Talmudick Maxim in the Treatise Zevachin the very beginning of the ninth Chapter And at the seventh Halacah of the same Chapter they say That as the Altar sanctified what was fit for it so also did the rise of the Altar and there they discourse at large with what things if they were once brought to the top of the Altar might come down and what might not which we shall not insist upon Before we part from the Altar we have yet one thing more to take into observation about it and that is the base and wretched affront that ungodly Ahaz put upon it in not only setting up another Altar by it but also in removing the Lords Altar out of its place and out of its honourable imployment to give place to his The story is 2 King XVI He sends the pattern of an Idolatrous Altar from Damascus and Uriah the Priest maketh one according to that pattern and when the King came home and saw the Altar he offered upon it his Burnt-offering Meat-offering Drink-offering c. And he brought also the brazen Altar which was before the Lord from the fore-front of the House from between the Altar and the House of the Lord and put it on the North side of the Altar vers 14. Rabbi Solomon expounding this place conceiveth that by the Altar of the Lord is not meant the Altar properly and indeed but some appurtenances that related and belonged to the Service of the Altar and this conclusion he produceth from two or three traditional Premises his words are these This Altar that he removed cannot be the brazen Altar that Moses made for that was laid up and it cannot be the Altar of stone which Solomon made which indeed is called the brazen Altar in the Book of Chronicles for that could not be removed from place to place but by pulling down and behold we have a Tradition that the fire that came down from Heaven in the days of Solomon went not off the Altar till Manasseh came and caused it to go off for he pulled the Altar down So that I cannot interpret the Altar here but of the Lavers and Bases of brass which served for the Altar and stood beside it them Ahaz removed c. You need not marvail if he go alone in his opinion when you look upon it and how it is strained and especially from this pinch because though the Altar of Solomon is called brazen yet he holds it to have been of Stone and overlaid were it of Brass or were it of Stone Ahaz his modesty was not so much but that he would pull it down to serve his turn as well as remove it It appeareth by the Text alledged that Uriahs modesty was a little more than Ahaz had for he had set his Altar behind the Altar of the Lord betwixt it and the East-gate so that the Lords Altar was betwixt that new-found one and the Temple it seemeth the space at the entring in from the East-gate was more open in the times of the first Temple than it was in the second But when Ahaz comes he removes Solomons Altar towards the North and brings up his own and sets it in the place of it and so does as it were supplant the Lord of his possession and usurp upon it putting the Lords Altar out of use as well as out of its place and giving his own the greatness because it was the greater in the imployment for all the Sacrifices that were to be offered both ordinary and extraordinary both of the King and People while the Altar of the Lord must stand by as a cypher only with this dignity which was less than none at all The brazen Altar shall be for me to seek to when I think good As for the departure of the Divine fire from off the Altar which had come down in the days of Solomon of which our Rabbin speaketh it is not unworthy some of the Readers thoughts For the Temple was so oft prophaned yea and sometimes shut up before the Captivity into Babel as 2 Chron. XXIV 7. XXVIII 24. c. that it is hardly to be imagined but that the fire which had been continued from the descent of that Divine fire was at some of these times or other extinguished And then Quaere how Hezekiah and Josiah in their Reformation did for fire again upon the Altar CHAP. XXXV The Contents of the Court betwixt the Altar and the North-side of it and betwixt the Altar and the South-side THE most ordinary and universal slaughter of the Sacrifices was on the North-side of the Altar and so is it declared at large
〈◊〉 〈◊〉 History Family c. Page 415. Marg. Δ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what the coine when the time it was collected Page 240 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Justifications but Ordinances 406 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mighty One c. 399 Ε. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken either as Adverb or Verb what it denotes Page 640 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the same with ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 239 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely on the second and fifth days of the week following 291 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth often carry the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 513 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament doth constantly refer to place and not to time 518 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put casually 495 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence derived Page 662 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is beside himself he is faint he is in a rapture c. 229 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priviledge dignity or Licence p. 396. Marg. Further opened 509 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it constantly signifies 258 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports a look of pity and compassion 414 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for lawful undertaking 391 Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 variously used 755 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of the Minister in the Synagogue 611 612 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5. 29. ye search not imparatively 664 684 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of an high activity and motion 399. Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence derived and for what intent 423 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 1. 26. must be rendred in its Preterperfect signification 481 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it expresseth Pharaoh and his Servants trouble upon their dreams 398. Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Seventy translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 401 Marg. Θ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighting with wild Beasts in the Theatre Page 299 Ι 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 private Men of inferior Rank and unskilful Page 761 Κ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in order referring to foregoing writers or to following matter Page 391. Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in two differing senses 424. Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bed because they used to eat sitting on Beds 539. Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 money-changers what they were 550 551 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 213 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refers to Men of Rank or Degree 392. Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deaf and Dumb. 410 Λ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Josephus will open the use of the word in the Gospel Page 268 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes a price paid 422 Îœ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is always in Scripture taken in the worst sense for such as use Magical and unlawful Arts. Page 205 431. Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie both Bearing of Witness and being Martyred for the Truth 517 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what kind of Measure at large 544 to 547 Î. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silver Temples what Page 305 Ο. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Does not always point out a particular Thing or Person Page 525 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversing together with one accord why so often used in one place 750 Î . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Page 733 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions of the highest Form yet nothing worth in comparison of Scripture 391. Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to be ever used in an ill sense 418 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for to all men 272 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in Scripture style the certainty of things done and of the belief that they were so 391. Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond and not besides 527 528 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Ghost wind 562 563. Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wicked one for the Romans 424 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matth. 4. 5. what p. 1070. * Wing of the Temple 1073. * Σ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what Page 222 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often used in both Numbers whence derived 606. Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often used in both Numbers whence derived 606. Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wine or any thing that makes one drunk 398. Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Porch cloyster walks c. p. 661. Rather a Cloyster than a Porch 1060 1061. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at first a creditable term but afterward a term of disgrace 449. Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvation or deliverance 420. Marg. Τ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The state of a low and poor condition Page 414 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what 1084. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Setting a part to holy use Baptism and Martyrdom 399. Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dining Room and why so called 539. Marg. Φ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shoshebin any singular Friend whatsoever but peculiarly the special Friend and Attendant of a Bridegroom Page 585 586 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be musseled spoke of Satan 636. Marg. Χ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace how used Page 519 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improperly rendred 291 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the upper Garment 449. Marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for no more delay 245 Ω. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As properly requireth a so to follow it Page 314 THE Fourth TABLE or Alphabetical Index is of Things or Principal Matters contained in the First Volume A. AARON his Birth and Character Page 24 His fault for which he was debarred the Entrance into Canaan Page 36 Abbreviatures used by the Jews and others some Examples p. 1017 Abel and Cain were Twins born at the same time p. 693 Abilene Whence its Name and what Country p. 451 Abimelech the common Title of the Kings of the Philistines as Pharaoh of the Egyptians p. 423 Abraham his Birth Travels and Conquests p. 11 12. The Three Persons in the Trinity in the shape of Men dine with him p. 13. And ate the first flesh that is mentioned to have been eaten in Scripture p. 695. How he saw Christs day p. 13. He had a double Title to Canaan by Promise and by Victory p. 694 Abstinence of the Baptist and Christ was for the honour and advancement of the Gospel which they were to preach 502 503 Acceptable year of the Lord put for the Gospel Day or Age beginning with the Ministry and Baptism of John 450 Accusation wicked and foolish 797 Acra the Mount was within Jerusalem 1049. * Adam's fall its Nature Comparison Consequence and Reparation 1022 Adultress was to be put to death but yet her Husband had a power to connive at her if he took her not in the fact 419 Adultery how punished 243 244 248 Aeneas a Name found in the Jewish Writers 284 Aenon what place and where situate 583 Aethiopia one in Arabia another in
514. Rabban was the highest Title the Jews gave to their Doctors p. 429 Rabbi Rabbi what p. 256. Rabbi was the distinctive Title of a Man ordained with which he was stiled when he became a Doctor or a Judge p. 566. What it intends as applyed to the Baptist and to Christ. p. 566. Raca a Jewish nick-name c. p. 1003 Rain the want of it often threatned as a Judgment 116 Rainbow a double sign Natural and Sacramental 9 Raka a Phrase of the Jewish Writers out of the New Testament 1005 1006 Ranges near the Temple what 1101 * Readers Reading of the Law and Prophets how ordained in the Jews Synagogues what Portion was read and what number of Readers p. 614. He that read began always with Prayer the Angel or Minister of the Church always looked over him that read whence he was called Episcopus or Overseer an Interpreter stood by him that read to tell the people the meaning p. 614. Any one a Boy or Servant might be called upon by the Minister of the Congregation to read p. 615. He that read might skip from passage to passage i. e. from one Text to another for Illustration of the Matter he read upon 615 616 618 Reaping put for cutting off with destruction 349 Rebels beating what 901 902 Records the Scripture often leaves Mens names out of certain Records because of some evil in them 417 Red Cow the manner of the Priests burning her p. 981. how the Priest was to prepare himself for the burning her 2024. * Redemption universal not rightly grounded upon John 1. 29. p. 514 Marg. Redemption of Christ was represented by the Jubilee year 619 Red Sea whence the name with a strange story about Jonas his Whale 1002 c. Reformation how performed p. 80. Why it did not remove Gods wrath in Josiah's time p. 115. Reformation or Conversion was once general and wonderful 758 Regeneration or the work of Grace a thing not known by the Jews 574 575 Registers Publick Registers were reserved in Captivity 416 Religion is the heart of a State p. 32. The State or National Religion in the time of Christ was Traditions rather than Scriptures 652 653 Remphan and the Star thereof what 784 Renting of the Garments when â—sed 263 Repentance and Conversion once came generally upon all the people of Israel p. 54. It was first preached upon the commencing of the Gospel and why and what it was p. 628. to 631. It is the way to pardon 1000 Repining frequent in Israel under Miracles of Mercy 35 Rsolution admirable 773 Resolution and courage of the Jews 773 Resurrection This was denyed by the Sadducees 655 658 Resurrection It was the Opinion of the Jews that there should be a Resurrection in the days of the Messias p. 676 677. Resurrection is Spiritual and Corporal both which Christ performed p. 676 677. Whether there shall be an audible voice of Christ at the general Resurrection 680 Resurrection of Christ the History of it as also of his several Apparitions after it p. 734 735. Resurrection held by the Jews 759 Revelation seven manner of ways did God use to reveal himself 844 Revelations pretended to by Theudas 765 766 Revenge and Vain-glory strange Page 797 Righteousness by Faith in Christ. p. 314 323. What that Righteousness was which Christ saith to the Baptist It becometh us to fulfil 474 475 Roman Eagle used in the Wars was not flying Colours like ours but a Golden Eagle Medal-wise c. 306 Roman State and Dominion in the time of Christ was very pompous p. 507. Roman Story several parts of it p. 710 c. 716 c. 795 c. 823 c. 831 848 849 851 862 865 to 871 887. Romans in Philippi a Roman City Pauls Preaching to them is ushered in with some Remarks 294 Rome Characterized and Decyphered and shewed to be the Head of that Dominion Satan boasts of as his own in his offer to Christ. 507 508. Eight Conclusions drawn hence p. 508. It s state from its first Original to the death of Christ its differing manner of Government 767 to 773 Room An Upper Room was an usual place to determine matters of Learning and Religion in p. 275. The Wood Room what the Priests did there p. 1093. * The description of it p. 2013. * The Draw-well Room described 2011. * Root of the Trees variously accepted 460 Rulers There were both Civil and Sacred Rulers in every Synagogue 302 Rulers what 760 S. SAbbath its Institution and Celebration by Adam p. 3. It was neglected in Egypt p. 27. Differing Reasons for its Ordination Additions to it p. 38. How the Jews observed it and what were the words of blessing it p. 218 222. The Jewish Writers shew plainly that their Sabbath was from Sun-setting to Sun-setting p. 218. 642. Why Christ enjoyned the man he healed on the Sabbath to carry his bed on that day being against the express letter of the Law answered p. 669 670. This was the first apparent Sign towards the shâ—king and alteration of the Sabbath Christ shews thereby that he was greater than the Sabbath and had a power over it p. 670 671. The Seventh day is not bounded with the same limits that the other six are because under the Gospel it was to have a new beginning and end p. 692. Sabbath Ceremonial and Moral what p. 715. It was not always the Seventh day for Pentecost was so called whatsoever day of the Week it was on p. 746. There was on the Sabbath an additional Sacrifice of the day p. 923. what Songs and Musick were then used 923 Sabbath second after the first what 222 Sabbath days journey what space it was 252 442. Sacrament of the Supper of our Lord is not to be received in the height of Heats and Contestations 303 Sacrament of Baptism carries an obligation with it and a Child is capable of being so obliged 319 Sacraments of the Passover and the Supper were very much alike but Circumcision and Baptism were vastly differing the reasons why 464 465 Sacraments both Baptism or entring into the Church and breaking Bread and giving Wine after the Passover were in use long before Christs time but he Instituted them Sacraments laying aside Circumcision and the Passover 526 527 Sacraments of the Jews viz. Circumcision and the Passover they were both with blood c. 1007 Sacrifice its practice among Jews and Heathens as old as Adam p. 1001 1002. Jephta's Sacrifice whether real or supposed the special end of Sacrifice 1001 1002 Sacrifices and Offerings how they became paid and when was their time to be presented and offered 940 Sacrifices what were used on the Sabbath-day p. 923. And on other days of the Week p. 924. Some were to be slain on the North others on the South side of the Altar some also elsewhere Page 2015. * Sacrificing was once done by one that was no Priest 54 Sadduces though they differed from other Hereticks yet they harmonized with the rest to
thus The spittle of any unclean person is unclean and defiles But strangers of another Country are as unclean among us as those that have a flux Now the strangers dwelt in the upper street Here I remember the story of Ismael ben Camithi the High Priest d d d d d d Avoth R. Nathan fol. 9. 1. who when he went out on the day of Expiation to speak with a certain Heathen Captain some spittle was sprinkled upon his cloths from the others mouth whereby being defiled he could not perform the service of that day his brother therefore officiated for him V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The street of the Butchers VI. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The street of those that dealt in Wool e e e e e e Erubbin cap. 10. hal 9. In the Butchers street which was at Jerusalem they locked the door on the Sabbath and laid the key in the window which was above the door R. Jose saith That this was in the street of those that dealt in Wool Josephus hath these words f f f f f f De bello lib. 5. cap. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the new City there was a Wool-market and Braziers shops and a market of garments VII g g g g g g Rosh hashanah cap. 2. hal 5. At Jerusalem was a great Court called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beth Jaazek where the Cities were gathered together namely that they might testifie concerning the New Moon and there the Sanhedrim took them into examination and delicious feasts were made ready for them there that they might the more willingly come thither for the sake thereof VIII h h h h h h Parah cap. 3 hal 2. Some Courts also were built upon a rock under which there was made a hollow that by no means any sepulchre might be there Hither they brought some teeming women that they might be delivered there and might there also bring up their children And the reason of that curiosity was that those children there born and brought up where they were so secure from being touched by a sepulchre might be clean without doubt and fit to sprinkle with purifying water such as were polluted with a dead carkase The children were shut up in those Courts until they became seven or eight years old So R. Solomon who also cites Tosaptoth where nevertheless it is until they are eighteen years of age And when the sprinkling of any one is to be performed they are brought with the like care and curiosity to the place where the thing is to be done riding upon Oxen because their bellies being so thick might defend them the more securely from the defilement of any sepulchre in the way IX There were not a few Caves in the City hollowed out of the rock which we observed concerning the hollowed floor of the Temple i i i i i i Joseph de Bell. lib. 7. c. 7. Into one of these Simon the Tyrant betook himself with his accomplices when he dispaired of his affairs Of whom you have a memorable story in the place quoted X. Besides the Pool of Siloam of Bethesda of Solomon if that were not the same with Bethesda k k k k k k Idem ibid. lib. 5. cap. 30. there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sparrow-pool before Antonia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almond-pool on the Northside of the City XI We cannot also pass over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l l l l l l Taanith cap. 3 hal 8. The stone of things lost where publication was made concerning any thing lost or missing XII We conclude with the Trench brought round the City by Titus wherein he shut it up in the siege m m m m m m Joseph de Bello lib. 5. cap. 13. Beginning from the Tents of the Assyrians where he encamped he brought a Trench 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the nether new City the upper was the hill Bezetha the nether was a place somewhat lower on the East of Sion and thence along Kidron to Mount Olivet Thence bending to the South he shut up the Mountain round to the rock called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dove-cote and the hill beyond which lies over the valley of Siloam From thence bending on the West he came even into the vale of the fountain After which ascending along the Sepulchre of Anan the chief Priest and inclosing the mountain where Pompey pitched his tents he bended to the North side and going forward as far as the Village which is called The House or place of Turpentine perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after that taking in the Sepulchre of Herod he came Eastwardly to his own Entrenchment CHAP. XXXVI Synagogues in the City and Schools R. a a a a a a Hieros Chetub fol. 35. 3. Phinehas in the name of R. Hoshaia saith There were four hundred and sixty Synagogues in Jerusalem every one of which had a house of the book and a house of doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A house of the book for the Scripture that is where the Scripture might be read and a house of doctrine for Traditions that is the Beth Midrash where Traditions might be taught These things are recited elsewhere and there the number ariseth to four hundred and eighty b b b b b b Idem Megillah fol. 73. 4. R. Phinehas in the name of R. Hoshaia saith There were four hundred and eighty Synagogues in Hierusalem c. We do not make enquiry here concerning the numbers being varied the latter is more received and it is made out by Gematry as they call it out of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full Esa. I. 21. c c c c c c R. Sol. In Esa. 2. 1. We find in Pesikta R. Menahem from R. Hoshaia saith four hundred and eighty Synagogues were in Hierusalem according to the Arithmetical value of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Note that the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aleph is not computed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Synagogue of the Alexandrians is mentioned by the Talmudists concerning which also the Holy Scripture speaks Act. VI. 9. d d d d d d Hieros in Megill in the place above and Juchas fol. 26. 2. Eleazar ben R. Zadok received for a price the Synagogue of the Alexandrians and did his necessary works in it The Alexandrians had built it at their own charge This story is recited by the Babylonian Talmudists and they for Alexandrians have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Braziers For so they write e e e e e e Bab. Megill fol. 26. 1. The Synagogue of the Braziers which was at Jerusalem they themselves sold to R. Eleazar c. The Gloss renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Workmen in brass The reason why the Alexandrians were so called you may fetch perhaps from this story f f f f f f
that she was a witch I have therefore cited these passages not only that it may be shewn that there were women Pharisees and so that the name is not taken from interpreting or expounding but that it may be observed also what kind of women for the most part embrace Phariseism namely Widows and Maids under the vail of Sanctity and Devotion hiding and practising all manner of wickedness And so much we gain of the history of the Pharisees while we are tracing the etymology of the word II. That the Pharisees therefore were so called from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Separation is more commonly asserted and more truly and the thing it self as well as the word speaks it so that by a word more known to us you might rightly call the Pharisees Separatists but in what sense has need of more narrow enquiry The differences of the Jewish people are to be disposed here into divers ranks and first we will begin with the Women 1. It were an infinite task to search particularly how their Canons indulged shall I say or prescribed the Woman a freedom from very many rites in which a great part of the Jewish religion was placed How numberless are the times that that occurs in the Talmudic Pandect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d d d d d d Berac cap. 3 hal 3. Women servants and children are not bound to these things e e e e e e Hieros Kiddush fol. 61. 3. Women servants and children are not bound to recite their Phylacteries nor to wear them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Passovers of Women are at their own Will And not to dwell upon things that are obvious let this one serve instead of many f f f f f f Bab. Sotah fol. 21. 2. A certain Matron asked R. Eleazar Why when Aaron sinned in making the Golden Calf the people are punished with a threefold death He answered Let not a Woman be learned beyond her distaff Hirâ—anus his son said unto him Because no answer is given her in one word out of the Law She will withdraw from us three hundred tenth Cori yearly To whom he replied Let them rather go and be burnt than the words of the Law be delivered to Women From hence it appears that the Women that embraced Pharisaism did it of their own free will and vow not by command which the Men Pharisees also did 2. Pass we from the Women to the Men and first to the lowest degrees of Men in the distinction relating to Religion namely to them whom they ordinarily called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illiterate and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The people of the Earth or the Plebeians Of them thus the Gemara in Sotah newly cited g g g g g g Fol. 22. 1. One reads the Scriptures and recites the Mishna and yet he waits not upon the Scholars of the Wise-men what of him R. Eleazar saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is one of the people of the earth R. Samuel bar Nachmani saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold this is an illiterate man R. Jannai saith behold this is a Cuthean R. Achabar Jacob saith behold This is a Magician And a little after Who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the Earth R. Meir saith He that recites not his Phylacteries morning and evening with his prayers But the Wise men say He whosoever he be that lays not up his Phylacteries Ben Azzai saith He who hath not a fringe on his garment R. Jochanan ben Joseph saith He that instructs not his sons in the doctrine of the Law Others say He who although he read the Scriptures and repeats the Traditions yet attends not on the Scholars of the Wise men this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the people of the Earth or the Plebeian Does he read the Scriptures and not repeat the Tradition Behold this man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illiterate The Gloss upon the place speaks thus The people of the Earth are they of whom there is suspicion of Tenths and cleanness that is lest they tithe not rightly nor take care aright concerning cleansings And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the illiterate person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more vile or inferior than the people of the Earth Compare that John VII 49. The people that knoweth not the Law is cursed The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collegians or Associates and Scholars of the Wise men were opposed to these Vulgar persons Under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scholars of the Wise men are comprehended all that were learned and studious under the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Religious as well learned as unlearned There were some of the learned whom they commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collegians of the Rabbins who as yet were Candidates and not preferred to the publick office of teaching or judging The thing may be illustrated by one Example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h h h h h h Hieros Sanhedr fol. 18. 3. Do the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Collegians enter in to appoint the New Moon R. Hoshaia said When I was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Collegian R. Samuel ben R. Isaac led me in to the appointment of the New Moon but I knew not whether I were of the number or no. And a little after Do the Collegians or Fellows go in to intercalate the year Let us learn this from the example of Rabban Gamaliel who said Let the seven Seniors meet me in the Chamber But eight entred Who came in hither saith he without leave I answered Samuel the little In this sense the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Collegue differs nothing from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Scholar of a Wise man in that both signifie a Student and a Learned man But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Collegue hath a wider sense denoting all such who have more professedly devoted themselves to Religion and have professed a more devout Life and Rule than the common people whether they were learned or unlearned whether of the Sect of the Pharisees or of the Sadduces or some other Hence you have mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i i i i i i Bab. Berac fol. 44. 2. a religious Samaritan and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k k k k k k Ioma fol. 8. 2. a religious Baker And the phrase seems to be drawn from Psal. CXIX 63. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am a companion of all those that fear thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They take upon them the habit of Religion See the Babylonian Talmud in l l l l l l Fol. 7. 1. Avodah Zarah in the Gloss. That distinction also is worthy of consideration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m m m m m m Hieros Bava Bâ—thra fol. 17. 1 The greater and the less Religious Yet the word seems sometimes to be appropriated to the Pharisees as being
Prophets The Book of Josua Judges Samuel Kings Jeremiah Ezekiel Esay and the twelve And a little after But since Isaiah was before both Jeremiah and Ezekiel he ought to have been set before them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But since the Book of Kings ends with destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all Jeremy is about destruction and since Ezekiel begins with destruction and ends with comfort and all Isaiah is about comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They joyned destruction with destruction and comfort with comfort that is they placed those Books together which treat of destruction and those together which treat of comfort You have this Tradition quoted by David Kimchius in his Preface to Jeremy Whence it is very plain that Jeremy of old had the first place among the Prophets and hereby he comes to be mentioned above all the rest Mat. XVI 14. because he stood first in the volume of the Prophets therefore he is first named When therefore Matthew produceth a Text of Zacharias under the name of Jeremy he only cites the words of the Volume of the Prophets under his name who stood first in the Volume of the Prophets Of which sort is that also of our Saviour Luk. XXIV 44. All things must be fulfilled which are written of me in the Law and the Prophets and the Psalms In the Psalms that is in the Book of Hagiographa in which the Psalms were placed first VERS XVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barabbas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar Abba a very usual name in the Talmudists R. Samuel Barabba and R. Nathan Barabba z z z z z z Hieros Moed Katon fol. 82. 1. Abba bar Abba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Bab. Berac fol. 18. 2. In the Jerusalem Dialect it is very often uttered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar Ba. Simeon Bar Ba b b b b b b Taanith fol. 66. 1. R. Chaijah bar Ba c c c c c c Chagigah fol. 76. 6. c. This brings to my mind what Josephus d d d d d d De Bell. Lib. 5. Cap. 18. relates to have been done in the besieging of the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When huge stones were thrown against the City by the Roman stings some persons sitting in the Towers gave the citizens warning by a sign to take heed crying out in the vulgar dialect The Son cometh that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Son of man indeed then came in the glory of his justice and his vengeance as he had often foretold to destroy that most wicked and profligate Nation VERS XIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have thou nothing to do with that just man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e e e e e e Bab. Taanith fol. 25. 2. When King Sapores went about to afflict Rabbah his mother sent to him saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have thou nothing to do with that Jew c. VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When he had scourged Iesus he delivered him to be crucified SUCH was the custom of the Romans towards those that were to be crucified f f f f f f Joseph de Bell. Lib. 2. Cap. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whom after he had beaten with whips he crucified And a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be whipped before the judgment-seat and to be nailed to the Cross. VERS XXIX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Reed in his right hand SEE those fictions in Tanchum g g g g g g Fol. 59. 4. concerning an Angel that appear'd in the shape of Solomon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In whose hand there was a reed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And whom they struck with a reed VERS XXXI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Led him away to crucifie him THESE things are delivered in Sanhedrim h h h h h h Cap. 6. Hal. 4. of one that is guilty of stoning If there be no defence found for him they lead him out to be stoned and a cryer went before saying aloud thus N. the Son of N. comes out to be stoned because he hath done so and so The Witnesses against him are N. and N. whosoever can bring any thing in his defence let him come forth and produce it On which thus the Gemara of Babylon The Tradition is that on the evening of the Passover Jesus was hanged and that a Cryer went before him for forty days making this Proclamation This man comes forth to be stoned because he dealt in sorceries and perswaded and seduced Israel whosoever knows of any defence for him let him come forth and produce it But no defence could be found therefore they hanged him on the evening of the Passover Ulla saith His case seem'd not to admit of any defence since he was a seducer and of such God hath said Thou shalt not spare him neither shalt thou conceal him Deut. XIII They led him that was to be stoned out of the City Act. VII 58. so also him that was to be crucified i i i i i i Gloss. in Bab. Sanhed fol. 42. 2. The place of stoning was without the three Camps for at Jerusalem there were three Camps namely Gods the Levites and the Peoples as it was in the encamping in the Wilderness And in every city also where there was a Council namely of twenty three the place of stoning was without the City For all cities that have walls bear a resemblance to the Camp of Israel Because Jesus was judged at a Heathen Tribunal therefore a death is inflicted on him not usual with the Jewish Council namely Crucifixion In several things the circumstances and actions belonging to his death differed from the custom of the Jews in putting persons to death 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They never judg two on the same day k k k k k k Sanhedr cap. 6. hal 4. But here besides Christ are two thieves judged 2. They never carried one that was to be hanged to hanging till near Sun-set l l l l l l Ibid. in Gemara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They stay till near Sun-set and then they pass sentence and execute him And the reason is given by the Glosser They do not perfect his judgment nor hang him in the morning lest they should neglect his burial and happen to forget themselves and the Malefactor should hang till after Sun-set but neer Sun-setting so that they may bury him out of hand But Christ was sentenced to death before noon and at noon was nailed to the Cross. For 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They first put the condemned person to death and then hanged him upon a tree But the custom of the Roman Empire is first to hang them and then to put them to death ll ll ll ll ll ll Ibid. 4. They did not openly lament for those that were led forth to be put to death but
〈◊〉 〈◊〉 〈◊〉 the Wilderness of Judea concerning which the Gospels speak in the History of the Baptist. I. And first we cannot pass it over without observation that it was not only without Prophetical prediction that he first appeared Preaching in the Wilderness Isa. XL. 3. but it was not without a mystery also For when the Heathen world is very frequently in the Prophets called the Wilderness and God promiseth that he would do glorious things to that Wilderness that he would produce there Pools of waters that he would bring in there all manner of fruitfulness and that he would turn the horrid desert into the pleasure of a Paradice all which were to be performed in a spiritual sense by the Gospel it excellently suited even in the letter with these promises that the Gospel should take its beginning in the Wilderness II. I indeed think the Baptist was born in Hebron a City of Aaron in the Hill-Country of Judea Josh. XXI 11. Luk. I. 5 39. he being an Aaronite by Father and Mother The house of his Cradle is shewn to Travellers elswhere concerning which enquire whether Beth Zachariah mentioned in q q q q q q Antiq. lib. 12. cap. 14. Josephus and the Book of the r r r r r r 1 Mac. VI. 33. Maccabees afforded not a foundation to that Tradition It was distant from Bethsura only seventy furlongs or thereabouts as may be gathered from the same Josephus by which word the Seventy render South Bethel in 1 Sam. XXX 27. and whether the situation does not agree let them enquire who please A little Cell of his is also shewed further in the Wilderness as it is called of Judea cut out of a rock together with his bed and a fountain running by which we leave to such as are easie of belief the Wilderness certainly where he preached and baptized is to be sought for far elswhere III. Luke saith That the word of the Lord came to John in the Wilderness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he went into all the Country about Jordan He sojourned from Wilderness to Wilderness In the Wilderness in the Hill-country of Judea he passed his youth as a private man not as an Eremite but employed in some work or study and assumed nothing of austerity besides Nazariteship before the thirtieth year of his age Then the spirit of Prophesie came upon him and the word of the Lord came unto him teaching him concerning his function and office instructing him about his food and clothing and directing him to the place where he should begin his Ministry The region about Jericho was that place or that Country that lay betwixt that City and Jordan and so on this side of it and on that about the same space also on this side Jericho towards Jerusalem A Country very agreeable to the title which the Evangelists give it and very fit for John's Ministry For I. It was sufficiently desert according to what is said John came preaching in the Wilderness s s s s s s De bello lib 4 cap. 27. The space saith Josephus from Jericho to Jerusalem is desert and rocky but towards Jordan and the Asphaltites more level but as desert and barren And Saligniac writes t t t t t t To◠IX cap. 5. The journey from Jerusalem is very difficult stony and very rough the like to which I do not remember I have seen Jericho is distant from Jordan almost ten miles c. II. This Country might for distinction be called the Wilderness of Judea because other Regions of Judea had other names as The Kings Mountain The Plain of the South The Plain of Lydda The Valley from Engedi The Region about Betharon u u u u u u Hieros Sheviith fol. 38. 4. c. III. Although that Country were so desert yet it abounded very much with people For besides that abundance of Villages were scattered here and there in it 1. Jericho it self was the next City to Jerusalem in dignity 2. There were always twelve thousand men in it of the courses of the Priests 3. That way was daily trodden by a very numerous multitude partly of such who travailed between those Cities partly of such who went out of other Parts of Judea and likewise out of the Land of Ephraim into Perea and of them who went out of Perea into those Countries 4. John began his Ministry about the time of the Passover when a far greater company flocked that way IV. This Country was very convenient for food and provision in regard of its Wild Hony of which let me say a few things SECT V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wild Hony Mark I. 6. WHEN it is so often repeated in the Holy Scripture that God gave to his people Israel a Land flowing with Milk and Hony hence 1. One would conclude that the whole Land flowed with it And 2. hence one would expect infinite hives of Bees But hear what the Talmudists say of these things x x x x x x Hieros Biccurim fol. 64. ◠R. Jonah saith The Land flowing with Milk and Hony is the Land some part of which flows with Milk and Hony And that part they say is in Galilee for thus they speak For sixteen miles every way from Zippor is a Land flowing with Milk and Hony of which thing and Country we shall speak elsewhere y y y y y y Biccurim cap. 1. hal 15. R. Jose of Galilee saith They bring not the first fruits out of the Country which is beyond Jordan because that is not the Land flowing with Milk and Hony And he that brought the first fruits was to say The Lord gave us this Land flowing with Milk and Hony And now I have brought the first fruits of the Land which thou O Lord hast given me Deut. XXVI 9 10. But that part that flowed how did it flow with Hony Learn that from Ramban upon the place When he saith And Hony he understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hony of Palms For the Palm Trees which are in the Plain and in the Vallies abound very much with Hony There was Hony also distilling from the Fig-trees z z z z z z Chetub fol. 111. 2. R. Jacob ben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dositheus saith I went on a certain time from Lydda to Ono before day break up to the ankles in the Hny of Figs. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wild Hony of which the Evangelists speak as of the Baptists food And how convenient for this the Region about Jericho was which was called The Country of Palm-trees is clear to every Eye Diodorus Siculus hath these words of a certain Nation of Arabians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a a a a Diod. Sic. lib. 19. They have Pepper from the Trees and much Hony called wild Hony which they use to drink with water Whether it were also as plentiful in Locusts
of the cavilling Jews that they following the Greek Version had often departed from the truth of the original to avoid that Anathema at least if there were any truth in it Object But the clause that is before us to omit many others is absolutely false for there was neither any Cainan the Son of Arphaxad nor was Jesus the Son of any Cainan that was born after the flood Answ. I. There could be nothing more false as to the thing it self than that of the Apostle when he calleth the preaching of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolishness 1 Cor. I. 21. and yet according to the common conceptions of foolish men nothing more true So neither was this true in it self that is asserted here but only so in the opinion of those for whose sake the Evangelist writes Nor yet is it the design of the Holy Ghost to indulge them in any thing that was not true but only would not lay a stumbling-block at present before them I am made all things to all men that I might gain some II. There is some parallel with this of St. Luke that in the Old Testament 1 Chron. I. 36. The sons of Eliphaz Teman and Omar Zephi and Gatam Timnah and Amalek Where it is equally false that Timnah was the Son of Eliphaz as it is that Cainan was the Son of Arphaxad But far far be it from me to say that the Holy Ghost was either deceived himself or would deceive others Timnah was not a man but a Woman not the Son of Eliphaz but his Concubine not Amaleck's Brother but his Mother Gen. XXXVI 12. Only the Holy Ghost teacheth us by this shortness of speech to recur to the original story from whence these things are taken and there consult the determinate explication of the whole matter which is frequently done by the same Holy Spirit speaking very briefly in Stories well known before The Gentiles have no reason to Cavil with the Evangelist in this matter for he agrees well enough with their Bibles And if the Jews or we our selves should find fault he may defend him from the common usage of the Holy Ghost in whom it is no rare and unusual thing in the recital of stories and passages well enough known before to vary from the original and yet without any design of deceiving or suspition of being himself deceived but according to that Majesty and Authority that belongs to him dictating and referring the Reader to the primitive story from whence he may settle and determine the state of the matter and inquire into the reasons of the variation St. Stephen imitates this very custom while he is speaking about the burial of the Patriarchs Acts VII 15 16. being well enough understood by his Jewish Auditory though giving but short hints in a story so well known III. It is one thing to dictate from himself and another thing to quote what is dictated from others as our Evangelist in this place doth And whenas he did without all question write in behalf of the Gentiles being the companion of him who was the great Apostle of the Gentiles what should hinder his alledging according to what had been dictated in their Bibles When the Apostle names the Magicians of Egypt Jannes and Jambres 2 Tim. III. 9. he doth not deliver it for a certain thing or upon his credit assure them that these were their very names but alledgeth only what had been delivered by others what had been the common tradition amongst them well enough known to Timothy a thing about which neither he nor any other would start any controversie h h h h h h See Menacoth fol. 85. 1. Targ. Jonath Exod. I. Aruch in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Numenius â—n Euseb praeparat Evangel lib. 8. cap. 8. So when the Apostle Jude speaks of Michael contending with the Devil about the body of Moses he doth not deliver it for a certain and authentick thing and yet is not to be charged with any falshood because he hoth not dictate of his own but only appeals to something that had been told by others using an argument with the Jews fetcht from their own Books and Traditions IV. As it is very proper and even necessary toward the understanding some sentences and schemes of speech in the New Testament to enquire in what manner they were understood by those that heard them from the mouth of him that spoke them or those to whom they were written So let us make a little search here as to the matter now in hand When this Gospel first appeared in publick amongst the Jews and Gentiles the Gentiles could not complain that the Evangelist had followed their Copies if the Jews found fault they had wherewithal to answer and satisfie themselves And that particularly as to this name of Cainan being inserted as also the five souls being added to the retinue of Jacob The learned amongst them knew from whence he had it for what reason this addition had been made in the Greek Version and that St. Luke had faithfully transcribed it thence So that if there were any fault let them lay the blame upon the first Authors and not him that transcribed it V. To conclude Before the Bible had been translated for Ptolomy as is supposed into the Greek tongue there were an infinite number of Copies in the Hebrew In Palestine Babylon Egypt even every where in every Synagogue and it is a marvellous thing that in no antiquity there should not be in the least hint or mention of so much as one Hebrew Copy amongst all these that agrees with the Greek Version We have various Editions of that Version which they call the Septuagint and those pretty much disagreeing among themselves but who hath ever heard or seen one Hebrew Copy that hath in every thing agreed with any one of them The Interpreters have still abounded in their own sense not very strictly obliging themselves to the Hebrew Text. CHAP. IV. VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was led by the Spirit IN St. Matthew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was led up of the Spirit By which I would suppose our Saviour caught up the Holy Spirit into the air and so carryed into the Wilderness The reasons of this conjecture are I. Because we read of the like thing done to Philip Acts VIII 39 40. The same also is supposed concerning Elijah 1 Kings XVIII 12. and 2 Kings II. 16. II. It is probable the Devil also might snatch Jesus up into the air having this occasion to pretend himself no other than the Holy Ghost who had caught him up and brought him already into the Wilderness and under this notion he might require that worship from him as if he himself was indeed the Holy Ghost III. We must not pass by the method St. Luke takes in describing the order of the temptations somewhat different from that of St. Matthew The temptation upon the pinnacle of the Temple is
fol. 30. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ancients were call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numberers because they number'd all the letters of the Law for they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vau in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. XI 42. is the middle letter in the whole Book of the Law The Gloss gives another reason out of the Jerus Talm. namely because they number'd all the points and contents of the Law as the forty principal servile works save one c. Should we indeed grant that the first original of the word had such narrow bounds as this yet does not this hinder but that it afterward enlarg'd it self so far as to denote any person learned in the Law and every Doctor of it nay that it extended it self even to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Schoolmasters that taught children if not to the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libellarii those whose business it was to write out bills of divorce and forms of Contracts c. of which two there is mention made amongst the ten sorts whereof if none should happen to be in a City it was not fit for any disciple of the wise to abide in it b b b b b b Sanhedr fol. 17. 2. II. That the fathers of the Sanhedrin were more emphatically call'd the Scribes it is so well known that it needs no confirmation That passage in the Evangelist sufficiently shews it c c c c c c Mat. XXIII 1. The Scribes and Pharisees sit in Moses chair that is on the Legislative bench or in the Sanhedrin where also the Sadducees that were of that Council are called Scribes And the Scribes are distinguisht there from the Pharisees not that they were not Scribes but because all the Scribes there were not Pharisees III. There was a certain degree of Doctors or Scribes that were in the Sanhedrin but were not members of it these are commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who gave judgment in the presence of the wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit for the office of Legislators but not yet admitted Such were Simeon ben Azzai and Simeon ben Zumah d d d d d d Horaioth fol. 2. 2. Such also was Simeon the Temanite of whom we have made mention elsewhere out of Sanhedr fol. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he judg'd in the presence of the Sanhedrin sitting upon the ground He did not sit on the bench with the fathers as not being one of their number but on the seats below nearer the ground him the father 's consulted in difficult matters A shadow of which we have in England of the Judges men learned in the Laws who have their seats in our house of Lords He that was particularly call'd the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wise man whether he was of the number of the fathers or only of these kind of Judges I shall not at present dispute but leave the Reader to judg from this story e e e e e e Horaioth fol. 13. 2. Rabban Simeon ben Gamaliel was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the President of the Sanhedrin R. Meir was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chacam or the wise man and R. Nathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vice governour Now when Rabban Simeon had decreed something that disparag'd R. Meir and R. Nathan Saith R. Meir to R. Nathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am the Chacam or the wise man And thou art the vice-president Let us remove Rabban Simeon from the Presidency then thou wilt be the President and I the Vice-president There is nothing more common and yet nothing more difficult than that saying the School of Hillel saith so and so and the School of Schammai so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the wise men say otherwise It is very obscure who these wise men should be If we should say the Sanhedrin it is plain that one part of it consisted of the Shammaeans and another part of the Hillelites If so then it should seem that these wise men are those Judges of whom we have spoken unless you will assign a third part to the Sadducees to whom you will hardly attribute the determination of the thing and much less the Emphatical title of the wise men But this we leave undecided III. Let us a little enquire out of the Sanhedrin we shall find variety of Scribes and Doctors of the Law according to the variety of the Law it self and the variety of teaching it Hence those various Treatises amongst the Rabbins The Micra Mishneh Midras Talmud Agadah c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micra is the Text of the Bible it self its reading and literal Explication 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mishneh the doctrine of Traditions and their Explication 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Midrash the mystick and allegorical doctrine and exposition of the Scriptures a a a a a a Act. XV. 21. For Moses of old time hath in every city them that preach him being read in the Synagogues every Sabbath-day Now these were the ways and methods of preaching him I. As to the written Law for every one knows they had a twofold Law written and oral as they call'd it As to the written Law therefore they had a twofold way of declaring it viz. explaining and applying it according to the literal sense of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for edification exhortation and comfort as the Apostle hath it b b b b b b 1 Cor. XIV 3. Or else by drawing Allegories mysteries and far fetcht notions out of it As to the former way the rulers of the Synagogue seem to have respect to it in what they said to Paul and Barnabas c c c c c c Act. XIII 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If ye have any word of exhortation for the people say on As to the latter the instances are endless in the Jewish writings every where so far that they have even melted down the whole volume of the Scriptures into tradition and allegory It is not easily determin'd whether these Preachers were so of a different order that the one should wholly addict himself to the plain and literal exposition and application of the Scriptures the other only to the mystical and more abstruse way of teaching there is no question but both these did frequently meet both in one Preacher and that in one and the same Sermon and indeed I cannot tell but that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agadah may sometimes denote both these ways of expounding and interpreting the Law d d d d d d Beresh rab fol. 90. 3. When a certain person being interrogated about certain traditions could give no answer the standers by said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perhaps he is not skill'd in the traditional doctrine but he may be able to expound And so they propound to him Dan. X. 21. to explain To which that also agrees well enough a a a a a a Gloss.
in Bava Rama fol. 10. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the masters of the Agada or Expositions because they are Dorshanin or profound searchers of the Scriptures are honour'd of all men for they draw away the hearts of their auditors Nor does that sound very differently as to the thing it self b b b b b b Gloss. in Schaâ—b fol. 115 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Sabbath-day they discuss'd discussions i. e. in the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * * * * * * Ioh. 5. 39. searching the Scriptures to the masters of families who had been employ'd in their occasions all the week and whiles they were expounding they taught them the articles about things forbidden and things permitted them c. To these kind of mystick and allegorical expositions of Scripture if at least it be proper to call them expositions they were so strangely bewitcht that they valu'd nothing more than a skill tickling or rubbing the itching ears of their auditors with such trifles Hence that passage c c c c c c Hierosol Chagigah fol. â—5 4. R. Joshua said to R. Johanan ben Bruchah and to R. Eliezar the blind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What new thing have you met with to day in Beth Midras They answered and said we are all thy disciples and drink wholly at thy waters To whom he It is impossible but you should meet with something novel every day in Beth Midras II. As to the Oral Law there was also a twofold way of explaining it as they had for the written Law I. The former way we have intimated to us in these words d d d d d d Megillah fol. 26. 2. The book of the Law when it grows old they lay up with one of the disciples of the wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even although he teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the traditions The passage seems very obscure but it is thus explain'd by the Gloss Albeit it doth not any way help the disciples of the wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Talmud Gemara 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in Misnaioth Bariathoth that is he that would only read the body of the Traditional Law and render the literal sense of it and not he that would dispute scholastically and comment upon it For II. There were Doctors that would enquire more deeply into the Traditions would give some accounts such as they were of them would discuss difficulties solve doubts c. a Specimen of which is the Talmudick Gemara throughout Lastly Amongst the Learned and Doctors of that Nation there were the Agadici who would expound the written Law in a more profound way than ordinary even to what was cabbalistical These were more rare and as it should seem not so acceptable amongst the people Whether these are concern'd in what follows let the Reader judg e e e e e e Hierosol Schâ—â—b fol. 1â— 3. â— Midras Tillen fol. 20. 4. R. Joshua ben Levi saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so and so let it happen to me if in all my life I ever saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the book Agada above once and then I found an hundred seventy and sive Sections of the Law where it is written The Lord hath said hath spoken hath commanded They are according to the number of the years of our father Abraham as it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to receive gifts for men c. An hundred forty and seven Psalms which are in the book of Psalms mark the number they are according to the number of the years of our father Jacob. As it is written thou art holy and inhabitest the praises of Israel an hundred twenty and three turns wherein Israel answereth Hallelujah to him that repeats the Hallel are according to the number of the years of Aaron c. And as a Coronis let me add that passage in Sanhedr * * * * * * Fol. 101. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If they be masters of the Textual reading they shall be conversant in the Law the Prophets and the Hagiographa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if they be masters of the Mishneh they shall be conversant in Mishneh Halacoth and Haggadoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and if they be masters of the Talmud they shall be conversant in the Traditions of the Passover in the Passover in the traditions of Pentecost in Pentecost in the traditions of the feast of Tabernacles in the feast of Tabernacles These all whom we have mention'd were Scribes and Doctors and expounders of the Law but which of these may properly and peculiarly challenge to themselves the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lawyers whether all or any particular classis of them The latter is most probable but then what classis will you choose or will you distinguish betwixt the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lawyer and the teacher of the Law I had rather the Reader would frame his own judgment here And yet that I might not dismiss this question wholly untoucht and at the same time not weary the Reader with too long a digression I have refer'd what is to be alledged in this matter to my notes upon Chapt. XI 45. VERS XXVI 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How readest thou AN expression very common in the Schools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what readest thou when any person brought a Text of Scripture for the proof of any thing f f f f f f Schabb. fol. 33 2. The Rabbins have a Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the disease of the Squinancy came into the world upon the account of tithes the Gloss hath it for eating of fruits that had not been tithed R Eliezar ben R. Jose saith it was for an evil tongue Rabba saith and it is the saying also of R. Joshua ben Levi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what readest thou The King shall rejoyce in God every one that sweareth by himself shall glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the mouth of them that speak lies shall be stopped b b b b b b Psal. LXIII 11. And a little after upon another subject R. Simeon ben Gezirah saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what or how readest thou If thou know not O thou fairest among Women go thy way forth by the footsteps of the flock Cant. I. 8. We will not be very curious in enquiring whether our Saviour used the very same form of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or any other In this only he departs from their common use of speech in that he calls to another to alledge some Text of Scripture whereas it was usual in the Schools that he that spoke that would alledge some place himself VERS XXVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And with thy whole mind IN this answer of the man there are
became our Redeemer as in the beginning of time he had been our Maker Compare this with ver 14. Ver. 1. Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the beginning was the word The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Was with God Dwelt among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The word was God Was made flesh and we beheld c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the word There is no great necessity for us to make any very curious enquiry whence our Evangelist should borrow this title when in the History of the Creation we find it so often repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And God said It is observ'd almost by all that have of late undertaken a Commentary upon this Evangelist that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Lord doth very frequently occur amongst the Targumists which may something enlighten the matter now before us a a a a a a Exod. XIX 17. And Moses brought the people out of the Camp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to meet the word of the Lord. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of the Lord accepted the face of Job b b b b b b Job XLII 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of the Lord shall laugh them to scorn c c c c c c Psal. II. 4. They believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the name of his word d d d d d d Psal. CVI. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And my word spared them e e e e e e Ezek. XX. 57. To add no more Gen. XXVI 3. Instead of I will be with thee the Targum hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my word shall be thine help So Gen. XXXIX 2. And the Lord was with Joseph Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word of the Lord was Joseph's helper And so all along that kind of phrase is most familiar amongst them Though this must be also confest that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes signifie nothing else but I Thou He and is frequently apply'd to men too So Job VII 8. Thine eyes are upon me Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again Job XXVII 3. My breath is in me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Targ. II Chron. XVI 3. There is a league between me and thee Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chap. XXIII 16. He made a Covenant between him and between all the people and between the King Targ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I observe that in Zach. VII 12. the Targumist renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his word if at least that may in strictness be so render'd for by what hath been newly alledg'd it seems that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be translated the Lord by himself or the Lord himself I observe further that the Greek Interpreters having mistaken the vowels of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Habbak III. 2. have render'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before his face shall go a word when it should have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the meaning of the Prophet there is before his face went the Pestilence VERS IV. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him was life THE Evangelist proceeds from the Creation by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word to the redemption of the world by the same word He had declar'd how this word had given to all creatures their first being v. 3. All things were made by him And he now sheweth how he restor'd life to man when he lay dead in trespasses and sins Adam call'd his wives name Hevah Life Gen. III. 20. The Greek reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam called his wifes name life He call'd her life who had brought in death because he had now tasted a better life in the promise of the womans seed To which it is very probable our Evangelist had some reference in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the life was the light of men Life through Christ was light arising in the darkness of mans fall and sin a light by which all believers were to walk St. John seems in this clause to oppose the life and light exhibited in the Gospel to that life and light which the Jews boasted of in their Law They expected life from the works of the Law and they knew no greater light than that of the Law which therefore they extoll with infinite boasts and praises which they give it Take one instance for all a a a a a a Bereshith rabba Sect. 3. God said let there be light R. Simeon saith light is written there five times according to the five parts of the Law i. e. the Pentateuch and God said let there be light according to the Book of Genesis wherein God busying himself made the world And there was light according to the Book of Exodus wherein the Israelites came out of darkness into light And God saw the light that it was good according to the Book of Leviticus which is filled with rites and ceremonies And God divided betwixt the light and the darkness according to the Book of Numbers which divided betwixt those that went out of Egypt and those that enter'd into the land And God called the light day according to the Book of Deuteronomy which is replenished with manifold traditions A Gloss this is upon light full of darkness indeed VERS V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the light shineth in darkness THIS light of promise and life by Christ shined in the darkness of all the cloudy types and shadows under the Law and obscurity of the Prophets And those dark things comprehended it not i. e. did not so cloud and suppress it but it would break out nor yet so comprehended it but that there was an absolute necessity there should a greater light appear I do so much the rather incline to such a Paraphrase upon this place because I observe the Evangelist here treateth of the ways and means by which Christ made himself known to the world before his great manifestation in the flesh First in the promise of life ver 4. Next by Types and Prophecies and lastly by John Baptist. VERS IX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which lighteth every man that cometh into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. All the men that are in the world g g g g g g Hieros Sanhedr fol. 26. 3. Doth not the Sun rise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon all that come into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that come into the world are not able to make one fly h h h h h h Ibid. fol. 25. 4. In the beginning of the year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that come into the world present themselves before the Lord i i i i i i Rosh Hashanah cap. 1. hal 1. There are numberless examples of this kind The sense
Synagogues on the Sabbath-day or whether they read them not that is the Hagiographa It is likely that the Sadducees and Samaritans I mean those Samaritans that liv'd about our Saviours time and before might disown the Prophets and the Holy writings much after the same manner and no more For is it at all probable that they were either ignorant of the Histories of Joshua Judges Samuel the Kings and the writings of the Prophets or that they accounted them tales and of no value There were some amongst the Samaritans as Eulogius in Photius q q q q q q Cod. CCXXX tells us who had an opinion that Joshuah the Son of Nun was that Prophet of whom Moses spake that God would raise up to them out of their brethren like to him Do we think then that the History and Book of Joshua were unknown or disown'd by them However I cannot omit without some remarks some few passages we meet with in Sanhedr r r r r r r Fol. 90. 2. The Sadducees asked Rabban Gamaliel whence he could prove it that God would raise the dead from the Law saith he and from the Prophets and from the Holy Writings And accordingly he alledgeth his proofs out of each Book which I hope may not be very tedious to the Reader to take notice of in this place I prove it out of the Law where it is written And the Lord said to Moses Deut. XXXI 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold thou shalt sleep with thy fathers and rise again They say probably it is meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This people will rise up and go a whoring I prove it out of the Prophets according as it is written thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in the dust Isa. XXVI 19. But perhaps say they this may be meant of those dead which Ezekiel raised I prove it out of the Hagiographa according as it is writien The roof of thy mouth is like the best wine for my beloved that goeth down sweetly causing the lips of those that are asleep to speak Cant. VII 9. But perhaps say they it is meant they move their lips in the world I add say they though it is not I confess in the Gemarists Text because reason and sense makes it evident that this ought to be added and the Gloss confirms it Now it would have been a most absurd thing for Gamaliel to have offer'd any proofs of the Resurrection either out of the Prophets or the Hagiographae against the Sadducees if those Books had been either not known or of no authority amongst them And we see that the Books themselves out of which these proofs were brought were not excepted against but the places quoted had another sense put upon them and pleaded for by them s s s s s s Hieros Jevamoth fol. 3. 1. It is a Tradition of R. Simeon ben Eliezer I said unto the Scribes of the Samaritans ye therefore err because you do not interpret according to R. Nehemiah for it is a Tradition of R. Nehemiah's where ever we meet with a word which ought to have the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of it if it have it not you must then put an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the end of it e. g. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they answer R. Nehemiah but behold it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now those that return this answer to R. Nehemiah if they be the Samaritan Scribes then do they themselves quote the ninth Psalm But further the Book of Ezekiel is quoted by a Samaritan in this story t t t t t t Ellâ—h haddthherim Rabba fol. 292. 2. 3. Rabban Jonathan went to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neapolis i. e. Sychar of the Samaritans A certain Samaritan was in his company When they came to Mount Gerizzim the Samaritan saith unto him How comes it to pass that we are gotten to this holy mountain R. Jonathan saith how comes this mountain to be holy the Samaritan answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was never plagu'd with the waters of the deluge saith R. Jonathan how prove you this the Samaritan answer'd is it not written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Son of man say unto her thou art the land not cleansed nor rain'd upon in the day of indignation Ezek. XXII 24. If it were so saith R. Jonathan then should the Lord have commanded Noah to have gone up into this mountain and not have built himself an Ark. We also meet with a Sadducee quoting the Prophet Amos Cholin fol. 87. 1. A certain Sadducee said to a certain Rabbi He that created the Hills did not make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirit or the wind And he that created the wind did not make the hills for it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold he that formeth the mountains and createth the wind Amos V. 13. The Rabbi answer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou fool go on but to the end of the verse and thou wilt find the Lord of Hosts is his name That passage also is remarkable x x x x x x Schabb. fol. 116 1. They do not snatch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Books and Volums of the Hereticks from the flames they may be burnt where they are The Gloss is The Books of Hereticks i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idolaters or those that use any strange worship who wrote out the Law the Prophets and the Holy writings for their own use in the Assyrian character and holy language But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the place renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They snatch not away the Volums and Books of the Sadducees If by Hereticks the Sadducees are to be understood as the latter Gloss would have it then comparing it with the former they had the Law Prophets and the Holy writings writ in the Assyrian Character in the Holy language If by Hereticks the Christians are understood as in the former Gloss for as to the Gentiles there is no room to understand it of them in this place then we see what Copies of the Old Testament the Hebrew-Christians anciently had in use It may be objected that if the Sadducees admitted the Books of the Prophets and the Holy writings with this exception only that they had them not read in their Synagogues how came they to deny the Resurrection from the dead when it is so plainly asserted in those Books To this may be answer'd that this argument might have something in it if it had not been one fundamental of the Sadducees Faith that no article in Religion ought to be admitted that cannot be made out plainly from the five Books of Moses Compare this with that of the Pharisees y y y y y y Gloss in Sanhedr fol. 90. 1. However any person may acknowledg the Resurrection from the dead yet if he does
up Candles Who this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tarquinus or Tarquinius was whether they meant the Emperor Trajan or some other we will not make any enquiry nor is it tanti However the story goes on and tells us That the Woman calling her Husband accused the Jews stirring him up to revenge which he executed accordingly by a slaughter amongst them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Feast of Dedication So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the title of the XXX Psalm the Greek Interpreters translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dedication By which the Jewish Masters seem to understand the dedication of the Temple e e e e e e Bemidb. rabba fol. 149. 1. Whereas really it was no other than the lustration and cleansing of David's House after Absolom had polluted it by his wickedness and filthiness which indeed we may not unfitly compare with the purging again of the Temple after that the Gentiles had polluted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Ierusalem It was at Jerusalem the Feast of the Dedication Not as the Passover Pentecost and Feast of Tabernacles was wont to be at Jerusalem because those Feasts might not be celebrated in any other place But the Encenia were kept every where throughout the whole Land f f f f f f Rosh hashanah fol. 18. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They once proclaimed a Fast within the Feast of Dedication at Lydda The Feast of Dedication at Lydda this was not uncustomary for that Feast was celebrated in any place but the Fast in the time of that Feast this was uncustomary g g g g g g Maâ—mont in the place above One upon his journey upon whose account they set up a Candle at his own House hath no need to light it for himself in the place where he sojourneth For in what Country soever he sojourns there the Feast of Dedication and lighting up of Candles is observed and if those of his own houshold would be doing that office for him he is bound to make provision accordingly and take care that they may do it Maimonides goes on The precept about the Lights in the Feast of Dedication is very commendable and it is necessary that every one should rub up his memory in this matter that he may make known the great miracle and contribute toward the praises of God and the acknowledgment of those wonders he doth amongst us If any one hath not wherewithal to eat unless of meer Alms let them beg or sell his Garments to buy Oyl and Lights for this Feast If he have only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one single farthing and should be in suspense whether he should spend it in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consecrating the day or setting up lights let him rather spend it in Oyl for the Candles than in Wine for Consecration of the day For when as they are both the prescription of the Scribes it were better to give the Lights of the Encenia the preference because you therein keep up the remembrance of the miracle Now what was this miracle it was the multiplication of the Oyl The Feast was instituted in commemoration of their Temple and Religion being restored to them the continuance of the Feast for eight days was instituted in commemoration of that miracle both by the direction of the Scribes when there was not so much as one Prophet throughout the whole Land h h h h h h Hierosol Megillah fol. 70. 4. There were eighty five Elders above thirty of which were Prophets too that made their exceptions against the Feast of Purim ordained by Esther and Mordecai as some kind of innovation against the Law And yet that Feast was but to be of two days continuance It is a wonder then how this Feast of Dedication the solemnity of which was to be kept up for eight days together that had no other foundation of authority but that of the Scribes should be so easily swallowed by them Josephus as also the Book of Maccabees tells us that this was done about the hundred and forty eighth year of the Seleucidae and at that time nay a great while before the Doctrine of Traditions and authority of the Traditional Scribes had got a mighty sway in that Nation So that every decree of the Sanhedrin was received as Oracular nor was there any the least grudge or complaint against it So that though the Traditional Masters could not vindicate the institution of such a Feast from any Tradition exhibited to Moses upon Mount Sinai yet might they invent something as Traditional to prove the lawfulness of such an institution Who had the Presidency in the Sanhedrin at this time cannot be certainly determined that which is told of Joshua ben Perachiah how he fled from Janneus the i i i i i i Sanhedr fol. 107. 2. King carries some probability along with it that Joses ben Joezer of Zeredai and Joses ben Jochanan of Jerusalem to whom Joshuah ben Perachiah and Nittai the Arbelite succeeded in their Chairs sate President and Vice-president at that time in the Sanhedrin But this is not of much weight that we should tire our selves in such an enquiry The Masters tell us but upon what Authority it is obscure k k k k k k Bemidb. rab fol. 151. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the work of the Tabernacle was finished on the twenty fifth day of the month Chisleu that is this very day of the month of which we are now speaking but it was folded up till the first day of the month Nisan and then set up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it was Winter The eight days begun from the xxvth of the month Chisleu fell in with the Winter solstice Whence meeting with that in the Targumist upon 1 Chron. XI 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I question whether I should render it the shortest day or a short day i. e. one of the short Winter days is the tenth of the month Tebeth if he did not calculate rather according to our than the Jewish Calendar The Rabbins as we have already observed upon Chap. V. 35. distinguish their Winter months into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Winter and mid-winter intimating as it should seem the more remiss and more intense cold Half Chisleu all Tebeth and half Shebat was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Winter Ten days therefore of the Winter had passed when on the XXV of the month Chisleu the Feast of the Dedication came in It was Winter and Jesus walked in the Porch He walked there because it was Winter that he might get and keep himself warm perhaps he chose Solomon's Porch to walk in either that he might have something to do with the Fathers of the Sanhedrin who sate there or else that he might correct and chastise the buyers and sellers who had their shops in that place VERS XXIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How long dost thou make us to
to oppose whatsoever was not according to that Dream And that that caused both these was their drinking in the inchantments of their Traditions Which drunkenness cast them into a deep sleep and which made them rave and rage whilst they thus slept It is very observable again how Satan and the Nation it self did shift and change the manner and means of their undoing Before their Captivity into Babylon they were all for Idolatry and the Devil cheated them with his great lie as he did the Heathen to worship and sacrifice to Devils instead of God But after that Captivity he something changed his temptation and they became the means of their undoing he perswading them to embrace another great lie that of Traditions instead of that of Idolatry and they embracing it They had so sorely smarted by the seventy years captivity for their Idolatry that it was not so easie to bring them to that again but he found it easie to foist upon them this other great lie to make them believe that every doting Tradition the invention of foolish men was a divine Oracle delivered to Moses at mount Sinai and so from hand to hand to all posterity The Nation had been used to divine Oracles by Visions by Prophets by Urim and Thummim all along But now all these under the second Temple were ceased and gone and how should a people that had been always used to such Oracles do without them Here Satan saw his opportunity to cheat them with a Leah instead of Rachel to impose upon them the famed oracularity of Traditions instead of the lively Oracles of God like the deceitful Harlot in the Book of Kings to lay a dead Child in their bosom instead of a living and this they wing and cherish and make much of as if it were the lâ—ving Child even to this day Now how these Traditions wrought with them I may very well spare my labour to demonstrate the Gospels and Epistles do it so abundantly That by their Traditions they transgressed the commandments of God Matth. XV. 3. That by their Traditions they made the Word of God of none effect vers 6. That by their Traditions they worshipped God in vain teaching for Doctrines the Commandments of men vers 9. And in a word that they were led into a vain conversation by the traditions received from their Fathers 1 Pet. I. 18. Thus was it as to their effect in general instances of particulars might be endless I shall only mention three and those that may be called the first three as Davids three Champions were if I may mention so noble persons and so base things together First These Traditions of theirs made them dream that Messias should be a pompous temporal Prince arrayed with all earthly royalty and glory and crowned with all terrene victoriousness and triumph And this dream under the spirit of slumber cast them also under the spirit of opposition against the true Messias when he came Poor Jesus looked so unlike the gallant Messias they dreamed of that by the very principles of their Traditions and Religion they could do no less to him than what they did persecute afflict torment crucifie him For he was not the Messias they looked for but a false Christ forsooth a false Prophet a deceiver a seducer of the Nation Secondly Their Traditions made them dream that Messias and his Law and Doctrine that he should bring with him should be so far from abating or abolishing any of the ceremonies of Moses that he should rather add to them heighten and enhance them And this dream under that spirit of slumber cast them also under the spirit of opposition against the Gospel That is not for their turn but against it that cries down those ceremonies and that justification they expected by them that lays those shadows aside and does as it were bury Moses as Christ did his body in the vally of Beth Peor So that with them you cannot be a friend to Moses unless you be an enemy to the Doctrine of Jesus Thirdly and lastly Their Traditions made them dream that they were the only beloved of God of all people that the seventy Nations of the World were abhorred hated cursed of him and were to be destroyed But oh dearly loves he the seed of Israel how intirely does he affect the Children of Abraham And this dream under the spirit of slumber casts them also under the spirit of contradiction against the calling of the other Nations What must those dogs eat of the Childrens bread Must these Children of the bond woman come to be heirs with the Children of the free They forbid us to speak unto the Gentiles that they might be saved saith the Apostle in that place to the Thessalonians before quoted And our Saviour must be cast down the steep hill and dashed all to pieces by his Townsmen of Nazaret for but hinting the calling of the Gentiles in the story of Elias sent to the widdow of Sarepta and Naaman the Syrian sent to Elisha and healed And thus briefly from this short scantling we may see how this wretch before us was principled to oppose the Gospel and to resist the Deputies conversion by the very dictates of his Religion as he was a Jew How he might be forwarded and helped in his so acting by being a false Prophet and a Sorcerer by his subtilty and mischievousness and by the rest of his devilish accommodations for such a purpose I need not insist to demonstrate the thing it self speaks it sufficiently So much therefore be spoken concerning his Person and his Qualities and Conditions Nor need we to stand gazing only upon him since this day hath discovered some too like unto him In the verses after my Text it is related that this varlet was struck blind and that he went up and down groping for some that might take him by the hand and lead him The memorial of this day may direct him where to find some that may go hand in hand with him and whether leads the other it is no great matter for whethersoever does it is but the blind leading of the blind The day commemorates a Fact and Design as black as all this wretches Titles It commemorates men full of subtilty and mischief as well as he men that opposed the Gospel as well as he and that were principled by their very Religion to oppose it as well as he And men who while they stile themselves The Society of Jesus by their principles and practises give suspition that they relate more to this Bar Jesus which we have had in hand than to him upon whom they would father their denomination Men I say that are principled by the very dictates and elements of their Religion to oppose the Gospel and the sincere profession of it And indeed you can expect no better from Rome from whence these mens principles came either from the Place or from the Religion I. For the Place The Holy Ghost hath spoken out
You have mention of her armies Dan. IX ult but with this brand upon them that they are called The abominable army that maketh desolate there styled by their Vulgar Latine as in Matth. XXIV the abomination of desolation But thirdly That which tops up all is that she is called Babylon in this Book of the Revelations and described there as she is For that by Babylon is meant Rome the Romanists themselves will readily grant you if you will grant them the distinction of Rome Pagan and Christian Imperial and Pontifical And the last verse of Chap. XVII puts the matter out of all doubt where it says that the Woman the scarlet Whore which thou sawest is the great City which reigneth over the Kings of the Earth Upon which every one that is acquainted with the Rome-history must needs conclude that no City can there be understood like the City Rome Now it is a very improper inquest to look for the new Jerusalem in a place that must perish for ever to look for the holy City among the abominable armies and to look for Sion the City of God in Babylon that Mother of Harlots and abominations of the Earth Secondly Whereas old Jerusalem and the Jewish Nation incurred so great a curse and guilt for the murther of the Lord of life as we all know it did it requireth very cogent arguments to prove that Rome that had a hand as deep in that murther should obtain so great a blessing and happiness on the contrary as to be the only Church in the World and the Mother of all Churches There is no Christian but knoweth how deep a hand Jerusalem had in that horrid fact and he knoweth but little that knoweth not that Pontius Pilate was Deputy for Rome there and how deeply also he was ingaged in it as her Deputy And so much be spoken concerning the very Place and how unlikely it is to find the new Jerusalem there How improper it is to imagine that that should be the City of God of which God himself in his Word speaks not one good Word but evil to imagine that he should choose that of all Cities for his dearest spouse that of all Cities had the deepest hand in the murther of his dear Son II. Concerning their Church and Religion If these men that pretend to lead men to the new Jerusalem and lead them to Rome would but speak out and plain and tell them that they will lead them to the old Jerusalem and so lead them to Rome they speak something likely For what is the Church and Religion of Rome but in a manner that of old Jerusalem translated out of Judaick into Roman and transplanted out of Palestina into Italy And there is hardly an easier or a clearer way to discover that she is not the new Jerusalem then by comparing her with the old as God doth most clearly discover the Jerusalem then being Ezek. XXIII by comparing her with Samaria and Sodom divers hours would scarce serve to observe the parallel in all particulars and punctually to compare the Transcript with the Original I shall only and briefly hint two things to you to that purpose And First Let me begin with that distinction that the Jews have in their writings once and again of the Mosaick Law and the Judaick Law or the Law of Moses and the Law of the Jews And they will tell you such and such things are transgressions of the Mosaick Law and such and such are transgressions of the Judaick Law And as they themselves do make the distinction so they themselves did cause the distinction What they mean by the Mosaick Law we all understand and by their Judaick Law they mean their Traditional Law which they call the Law unwritten While they kept to the Law of Moses for a rule of faith and life as they did under the first Temple they did well in point of Doctrine and no heresie and heterodoxy tainted them but when they received and drank in Traditions as they did under the second Temple they drank in their own bane and poison There is in Scripture frequent mention of the last days and the last times by which is meant most commonly the last days of old Jerusalem and of the Jewish oeconomy when they were now drawing toward their dissolution But from what date or time to begin her last days may be some question If you date them from the time she first received and entertained her traditions you do but fit the calculation to the nature of the thing calculated For then did she fall into the consumption and disease that brought her to her grave then did she catch that infection and plague that never left her but grew upon her till it made her breath her last in a fatal end Traditions spoiled her Religion and brought her to worship God in vain teaching for Doctrines the commandments of men Matth. XV. 9. Traditions spoiled her manners and trained her up in a vain conversation received by tradition from the Fathers 1 Pet. I. 18. In a word Traditions as they made the Law so they made the Gospel of no effect and the doctrine of Christ the death of Christ the belief in Christ to be but needless business and things to no purpose Nay Traditions leavened them to hate the Gospel to murther Christ and to persecute his Disciples For by the principles of their Traditions they could do no less than all these Now surely Jerusalem that is above is above this infection and the new holy City certainly brought no such infection from Heaven nor was tainted with this contagion which was the death of the old as a Priest in Israel could hardly be infected with Leprosie But you may see the tokens upon the Church of Rome very thick traditions upon traditions some of so like stamp to those of old Jerusalem that you can hardly know them asunder but all of the like effect and consequence that they make the Gospel of none effect as those did the Law and causing men to worship God in vain while they are taught for Doctrines the commandments of men How great a part of their Religion is nothing else but the commandments of men and other Traditions and how great a part of their Church is built upon nothing else The very chief corner stone in all their fabrick is of no better substance and solidity viz. that S. Peter was Bishop there and there was martyred when the Scripture and reason gives a far fairer probability that he was Apostle to the circumcision in Babylonia and there ended his days Secondly You would hardly think that there was a worse brood in the old Jerusalem than those that we have spoken of the men so infected with the Plague and with a Frenzy with it of traditions And yet I can name you a worse and that was those that had forsaken their Judaism and entertained and embraced the Gospel but at last apostatized from it and revolted to their old
the gift of God as well as Pardon It is he that pours out the spirit of grace and supplication Zech. XII 10. Him God hath exalted to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins Act. V. 31. Therefore that man takes the interest of God and Christ out of their hands that presumes he shall give himself Repentance and that when he pleaseth Can such a man give himself life when God will not give it health when God will not give it And can he give himself Repentance when God will not give it They in the Apostle James that say To day or to morrow we will go into such or such a City c. are justly confuted by the uncertainty of their life that can so little maintain it that cannot tell how long or little it shall be maintained So those that promise to themselves repentance the next year or the other besides that they cannot promise to themselves to live to such a time and if they do can they any more give themselves repentance then than they can now Or can they presume God will give them repentance then any more than now I remember that passage of the Apostle 2 Tim. II. 15. If peradventure God will give them repentance If the Apostle put it to a Peradventure whether God will give them repentance I dare say it is past all peradventure they cannot give it themselves It is God that gives repentance as well as he gives pardon For he and he only is the giver of all grace and repentance is the gift of sanctifying grace as pardon is of justifying 2. He that hath set conditions upon which to give repentance a rule whereby to come to repentance as well as he hath set repentance the rule whereby to come to pardon And his rule is Take Gods time as well as take Gods way His way is to attend upon his word that calls for repentance to cast away every thing that may hinder repentance So his time is Betake to repentance when God calls for repentance And that is this day this very hour every day every hour We hear of to day and while it is called to day in the claiming of mans duty but we never hear of to morrow or the next day much less of the next month or next year or I know not how long to come How ever this man in the Text neglected Gods time all his life and yet sped well enough at his later end because God would make him a singular example of Gods mercy and Christ's Purchase and triumph yet canst thou find no reason in the world to expect the like mercy if thou neglectest Gods time unless thou canst think of Gods setting thy name in the Bible for a monument to all posterity as he did this mans The Rule of our duty that we go by and not by Providence especially miraculous and extraordinary Now the rule of our duty teacheth that we delay not any time but to it to day while it is called to day And as our Saviour's lesson is about not taking care for to morrow in respect of food and clothing so we may say We are not to put off the care till to morrow in respect of repentance and amendment Object But do you think that Death-bed repentance never speeds well There have been many that have not betaken themselves to repentance nay nor never thought of repenting till death hath been ready to seize on them and yet then have shewed great tokens of repentance and have made a very hopeful end Answer We must distinguish the rule of our duty and the rule of judging others The rule of our duty is plain and legible the rule of our judging others is not so plain if so be we have any rule at all besides the rule of Charity which not seldom is mistaken It is not for us in such cases to be so wise as either to limit God or to be too confident of our own determinations or too ready to judge The words of our Saviour may hint unto us a good caution in this case Joh. XXI 22. What is that to thee follow thou me Be not inquisitive after other mens occasions but mind thine own And this may be very pertinent counsel Venture not Salvation upon such late Repentance and venture not to have the question determined in your case but keep to the stated and fixed Rule A SERMON PREACHED upon ACTS XXIII 8. For the Sadducees say that there is no Resurrection neither Angel nor Spirit But the Pharisees confess both TWO Parties mentioned in the Text that are oft mentioned and oft mentioned together in several other places in the New Testament viz. The Pharisees and Sadducees Simeon and Levi. Brethren in evil though at enmity among themselves Samsons Foxes looking with their faces several ways but their tails meeting together in heresie and mischiaf Their Doctrine different in many particulars but both corrupt leaven and equally to be taken heed of Mat. XVI 12. Their manners different and their hearts envious one against another yet both agreeing to be vexatious to Christ and both proving alike a generation of Vipers Matth. III. 7. Parties that differed not only about this Article of Religion viz. The resurrection and the World to come but that differed even about the whole Frame of Religion For the Pharisees would have their Religion to be built upon Traditions and the Sadducees would admit of no Tradition at all The Pharisees admitted all the Books of the old Testament to be read in the Synagogue the Sadducees the Books of Moses only The Sadducees sound in this particular that they would not admit of Traditions as the Pharisees did But as unsound again in that they would not acknowledge the Resurrection The Pharisees sound in that particular in that they acknowledged the Resurrection which the Sadducees did not But as unsound again in that they so denoted upon Traditions as they did Both erring from the truth and not a little and both maintaining opinions directly contrary to the way of Salvation and directly contrary to one another It is a saying of the Jewish writers and is very true That after the death of the later Prophets Zechary and Malachi the Spirit of Prophesie departed from Israel and went up So that there was no Prophet thenceforward among them no Vision no Revelation no Oracle by Urim and Thummim at the least for four hundred years till the rising of the Gospel Ah! poor nation how art thou not stript of thy great jewel and priviledge the Spirit of Prophesie and Revelation What will now become of thee when thy Prophts are gone and such divine Guids and Teachers are no more Time was when thou mightest in thy doubting have recourse to them and they could resolve thee in thy fear have recourse to their prayers and they would prevail for thee in thy desire to know the mind of God and they would inform thee But now what